UNIVERSITY  OF  CALIFORNIA. 

GIFT  OF" 

-*  r" 


SCIENTIFIC  OCCULTISM 

A  HYPOTHETICAL  BASIS 
OF  LIFE 


BY 

DAVID  P.  HATCH 

LOS  ANGELES.  CAL. 


Man  it  the  whole  in  quality,  a  part  in  quantity. 


Los  Angeles,  California 

Baumgardt  Pub.  Co. 

1905. 


UOF    THi 
DIVERSITY 

OF 


Copyrighted  1905  by 
DAVID  P.  HATCH, 

Los  Angeles,  Cal. 
All    Rights    Reserved. 


Erratum. 

Commencing  with  line  eight  on  page  45  the  sentence  should  read: 
Action  and  reaction  are  equal  in  amount  of  force  displayed 
and  opposite  in  characteristics  or  qualitative  difference. 


INDEX 

INTRODUCTION. 

Definition  of  Law,  laws,  and  life 

The  hypothesis 4 

The    hypothesis    analyzed 6 

The  hypothesis  the  base  of  the  argument 8 

Universal  philosophy  never  synthetic 9 

Synthesis  implies  change  as  well  as  analysis 10 

The  finality  of  philosophy  is  changeless  Law 11 

UNITY  POLAEIZED. 

Generalization  and  specialization  is  Unity  polarized 12 

Universe,  to  will  the  first  time,  must  be  two— Unity  polarized  12 
Man's  consciousness  is  the  result  of  the  potentiality  of  object 

in    Self 13 

The  power  to  evolve  energy  implies  the  power  to  involve ...  15 

This  power  to  evolve  and  involve  must  be  a  polarized  power. .  15 

Polarization  seen  only  in  activity 15 

Time  and  Space  defined 16 

Bases  of  immortal  life 16 

FOECE  IS  CONSCIOUS. 

When  incoherent,  unsatisfied,  pliable  and  elastic 18 

Consciousness  the  result  of  change 18 

Force  in  potentiality  is  mind   asleep 19 

Evolution  is  based  on  the  experiences  of  these  Units  of  Force  19 

Definition  of  Mind 20 

Mathematical  demonstration  of  the  consciousness  of  Force..  20 


INDEX 

THE  LAW  OF  RHYTHM. 

Polarity  is  the  essence  of  Bhythm 25 

All  motion  is  rhythmic 27 

Properties  of  the  elements  the  result  of  rhythm 27 

Mind  and  matter  the  opposite  expressions  of  the  same  thing.   29 

Application  of  the  law  of  opposites 30 

Law  of  Khythm  apparent  in  mind 32 

Chain  of  cause  and  effect  must  be  eternally  connected  with 
the  Unit  of  Force 33 

THE  DOCTBINE  OF  THE  LAW  OF  OPPOSITES. 

Based  on  polarity  inherent  in  the  Unit  of  Force 35 

Self -consciousness  a  part  of  self 35 

Consciousness  of  a  quality  implies  that  the  quality  is  a  part 

of  self 35 

Consciousness  of  the  Absolute  establishes  the  quality  in  self.  36 
Man's  consciousness  of  all  objects  establishes  his  universality  36 

Self,  recognizes  object  by  reason  of  its  oneness  with  it 37 

Consciousness,  instantaneous  for  the  same  reason 37 

Were  man  less  than  the  whole  in  quality  he  could  not  adjust 

to  all  environment  in  consciousness 38 

Monism  and  dualism 39 

Application  of  the  axiom  of  science— there  can  be  no  static 

condition  in  nature— 40 

In  unity  qualities  do  not  lose  their  identity 41 

Monism  and  dualism  defined 41 

There  always  has  been  and  must  forever  remain  the  same 

amount  of  force  in  the  universe 42 

Polarization  of  Unity  is  variety— the  many  in  One 43 

A  whole,  conceived  in  consciousness,  must  have  parts,  at 

least  two 43 

A  hypothesis  based  on  a  single,  unpolarized  Unit  would  not 

be  true  to  life 43 

Generation  defined 43 

Force  is  constant — definition 44 

Qualitative  difference  in  things  result  of  Law 44 

Evil  and  good  exactly  balance  in  the  universe 44 

From  the  point  unity  there  is  no  good  or  evil 44 

Action  and  re-action  are  a  pair  of  opposites 45 

Heat  and  cold  are  a  pair  of  opposites 45 

Good  and  evil  are  a  pair  of  opposites 45 

In  Unity  the  pairs  approximately  balance 46 


INDEX 

Positive    and    negative    poles    of    the    same    quality    cannot 

have  simultaneous  expression  by  the  same  Unit 46 

Illustrations 46 

Life  is  a  chain  of  endless  combinations,  specializations  and 
manifestations  caused  by  the  polarized  Units  of  Force..  47 

THE  LAW  OF  ETHICS. 

Definition    of    Ethics 49 

The  law  of  relationship 49 

Various  kinds  of  ethics 49 

Why  may  we  not  lie?    The  reason  for  it 50 

The  law  applies  to  small  things  as  well  as  great 51 

Standards  of  morality  are  not  fixed  but  change 52 

"Thou  shalt  not  steal"   Why? 53 

The  ten  commandments  are  founded  upon  the  law  of  relation- 
ship      53 

The    beginning    of    ethics 54 

Another  view  of  the  subject 54 

Is  a  person  justified  in  stealing,  lying  or  violating  any  ethical 

duty?      The  answer 55 

CRIMINOLOGY. 

To  be  ethical  is  to  observe  the  law  or  relativity,  the  non- 
observance    is    criminal 58 

Two  classes  of  criminals 59 

The  quality  of  evil  is  as  much  a  part  of  each  individual  as 

the  quality  of  good 59 

Environment  calls  out  either  quality 60 

Illustration    61 

The  definition   and   distinction   between  the   two   classes   of 

criminals     61 

Treatment  according  to  the  Law  of  opposites 62 

The  emotional  criminal,  application  of  the  law 63 

The  intellectual  criminal,  application  of  the  law 64 

The  two  classes  of  criminals  are  products  of  causes  diame- 
trically   opposite 64 

MIND  AND  MATTEE. 

A  test  that  applies  to  all  pairs  of  opposites 67 

The  paradox  of  the  opposites 68 

Good  could  not  be  without  evil,  its  opposite 68 

In  matter  al:]  things  are  one 68 


INDEX 

In  mind  are  individuals  or  many 68 

Illustration  69 

Mind  and  matter  are  the  inseparable  poles  of  the  same 

thing  69 

Invisibly  matter  is  unity,  visibly  matter  is  variety 69 

Invisibly  mind  is  variety,  visibly  mind  is  unity 69 

The  visible  of  anything  is  the  opposite  of  the  invisible 69 

Like  forces  work  together,  application  of  this  principle  to 

mind  and  matter 69 

Mind  the  positive  and  matter  the  negative  form  of  vibration.  70 
Mind  transcendent  of  time  and  space,  matter  depends  upon 

both  70 

Matter  is  an  expression  of  mind  reversed 70 

Matter  is  the  definate  form  of  the  indefinate 70 

From  the  point  of  unity  mind  and  matter  exactly  balance. . .  71 

IMMORTALITY-INDIVIDUAL   AND   UNIVERSAL. 

Our  definition  of  immortality 73 

Perfection,  possible  only  in  the  climax  of  a  rhythm 73 

Illustration,   the  rose 73 

A  perfect  plant  or  animal  is  one  that  perfectly  -fulfills  its 

mission  in  nature 74 

Some  scientific  axioms  that  bear  on  immortality 74 

Science  posits  that  nothing  is  ever  lost 74 

No  generalization  without  things  to  generalize 74 

Individuality  cannot  be  lost  without  losing  generalization 75 

Some-thing    never    came    from    no-thing,    hence,    some-thing 

can  never  return  to  no-thing,  or,  be  lost .•  75 

Force  is  constant,  the  Unit  of  our  hypothesis  can  never  be 

lost    75 

Generalization   and    specialization     necessitates     infinity    in 

number    75 

Energy  in  one  form  may  be  transformed  into  energy  of  an- 
other form  and  back  again  into  its  original  form 76 

Science  admits  cause  and  effect  to  be  opposite  expressions  of 

one  and  the  same  thing 77 

To  annihilate  a  part  is  to  lose  the  thing  as  a  whole 77 

Memory  is   the   synthetic   consciousness   of   individual   ex- 
periences      78 

Of  what  use  are  the  laws  and  axioms  of  science  that  nothing 
is  ever  lost,  force  is  constant,  no  hiatus  in  nature,  memory 
the  synthetic  consciousness  of  individual  experiences  if 
they  do  not  prove  immortality,  in  the  universal  sense?. .  78 
Universal  immortality  is  a'  fact 79 


INDEX 

The  Unit  of  Force  is  pure  Ego 79 

Distinction  between  pure  Ego  and  alter  ego 79 

They  are  a  pair  of  opposites 79 

Pure  Ego   alone  is  self-conscious 80 

Consciousness  the  result  of  change  or  friction 80 

Where  the  activities  are  slight  there  can  be  no  self-conscious- 
ness        80 

Sub-consciousness  result  of  two  causes,  illustration 80 

How  the  difference  between  self-consciousness  and  sub-con- 
sciousness arises  81 

Illustration    continued 81 

All  Units  of  Force  are  either  self-conscious  or  sub-conscious.   82 

A  small  proportion  are  self-conscious 82 

Psychometry  is  based  on  this  principle 82 

All  Units  of  Force  are  polarized 83 

All  Units  of  Force  work  in  constellations 83 

Individual  immortality  is  a  fact 83 


THE  WILL. 

Thus  far  man  has  been  considered  as  a  product  of  Law 84 

He  is  now  to  be  considered  in  connection  with  his  attribute 

of  Free  and  Sovereign  Will 84 

Definition  of  Will 84 

Definition  illustrated 85 

Distinction  between  force  and  Will 85 

Will  the  nexus  between  pure  Ego  and  alter  ego 86 

One  Will  is  as  strong  as  another 86 

The  strength  of  Will  is  in  concentration 86 

Proof  of  the  freedom  of  the  Will 87 

Free  Will  in  a  Being  outside  of  man  does  not  argue  for  its 

non-existence  in  man 88 

Illustration  88 

Man  could  not  be  self-conscious  of  Free  Will  if  he  did  not 

possess  the  quality  in  himself 88 

The  primal  quality  of  Will  is  the  power  to  choose 88 

Illustration  88 

We  cannot  deny  the  power  to  choose  without  exercising  the 

very  power  when  we  make  the  denial 89 

To  affirm  that  man  possesses  a  quality  implies  that  he  also 

has  the  opposite  one 89 

When  Will  acts  without  reference  to  environment,  it  acts 

as  a  First  Cause 90 

The  custom  of  Will 90 


INDEX 

Man    either    controls    environment    or    environment    controls 

man    91 

Free  Will  and  the  creation  hypothesis  are  opposed 92 

Further  illustration  of  the  freedom  of  Will 92 

Will  may  be  considered  as  voluntary  and  involuntary 93 

Qualities  are  called  out  of  Unity  by  Will 94 

In  what  sense  all  things  have  Will 94 

Concentration  of  Will,  key  to  success 95 


SCIENTIFIC  OCCULTISM. 
A  HYPOTHETICAL  BASIS  OF  LIFE. 

INTRODUCTION. 

Belief  in  a  Law  that  has  ever  been  and  must  for- 
ever be  the  basic  and  fundamental  principle  of 
life  has  always  existed.  Thinkers  and  philoso- 
phers in  all  ages  have  exerted  their  ingenuity  and 
genius  to  discover  this  Law,  which  would  solve 
the  various  and  multiple  manifestations  called 
life,  with  divers  degrees  of  success  or  failure.  The 
very  effort  to  discover  this  Law  is  self-evident 
proof  of  its  existence.  Yet  the  great  mass  of  man- 
kind is  asking  this  question  at  the  beginning  of 
the  Twentieth  Century:  "What  is  the  fundamen- 
tal Law  or  Principle  underlying  the  countless  phe- 
nomena known  as  life. ' ' 

We  do  not  hope  to  answer  this  vital  ques- 
tion to  the  satisfaction  of  all;  we  do  expect,  how- 
ever, to  state  a  hypothesis  upon  which  the  various 
phenomena  of  life  may  be  shown  to  have  an  ex- 
planation that  is  in  no  way  antagonistic  to  the 


4  SCIENTIFIC    OCCULTISM. 

established  principles  of  modern  science;  but  is, 
in  fact,  in  perfect  harmony  with  the  very  essence 
of  modern  science,  so  far  as  science  is  established 
in  its  various  branches;  and  broad  enough  and 
sufficiently  comprehensive  to  be  called  a  philoso- 
phy of  life. 

In  stating  our  position  we  realize  that  the  value 
of  any  hypothesis  depends  upon  its  capacity  to 
reveal  facts  before  unknown,  and  to  account  for 
those  already  known. 

In  order  to  make  clear  our  understanding  of 
the^jterms ^Law,  laws,  and  life,  we  will  define  them 
in  the^  order  given,  and  upon  the  meaning  of  these 
terms,  as  defined,  do  we  base  this  argument. 

Definition  of  Law:  Law  is  the  Inevitable,  the 
Constant,  the  mathematics  of  combination  or  en- 
vironment, the  necessity  for  specialization— a 
thing  unthinkable  save  that  It  is. 

Definition  of  tEe  Laws:  The  laws  are  tenden- 
cies; they  are  that  quality  or  state  tending  toward 
some  purpose  as  accomplishing  a  result.  They 
are  the  specializations  of  the  Law.  The  Law  is 
one  pole  of  being,  the  laws  are  the  opposite  pole. 

Many  laws  that  control  certain  phenomena  are 
known  to  science,  but  no  one  of  these  laws  control 
all  the  phenomena  which  we  define  as  life.  These 
laws  of  science  are  the  countless  tendencies  which 
result  from  the  necessity  for  specialization  in- 


SCIENTIFIC    OCCULTISM.  5 

herent  in  Law  itself.  They  are  the  mathematical 
principles  in  the  combinations  that  make  the  en- 
vironments of  life. 

We  trust  that  this  will  make  plain  the  distinc- 
tion between  Law,  as  we  define  it,  and  the  laws 
which  are  observed  in  the  myriad  phenomena  of 
life. 

Definition  of  Life:  Life  is  variety,  motion, 
manifestation,  specialization  in  its  various  forms, 
resulting  in  combinations  or  environment;  it  is  the 
end,  purpose,  and  result  of  the  laws;  the  experi- 
ence of  the  Will. 

Having  stated  our  definitions  of  Law,  laws,  and 
life,  it  is  next  in  order  to  state  the  hypothesis 
upon  which  we  base  this  argument. 

The  Hypothesis:  We  postulate  immortal  Units 
of  Force,  each  having  the  power  to  generate  a  con- 
stant but  limited  amount  of  energy,  and  no  two 
alike  in  quantity.  Upon  this  force  generation  in 
the  Unit,  necessitated  by  Law,  do  we  base  life. 
Life  results  from  the  inter-dealing  and  inter-play- 
ing of  these  Units  among  themselves  eternally, 
sometimes  potential,  again  kinetic,  each  limited  in 
the  amount  of  force  generated,  but  unlimited  in 
variety  of  motion^  manifestation  or  specialization. 

A  principle  that  is  assumed  to  be  the  base  of 
any  science  or  philosophy  can  never  be  estab- 
lished by  that  science  or  philosophy,  yet  all  rea- 


6  SCIENTIFIC    OCCULTISM. 

soning  and  conclusions  must  of  necessity  rest  upon 
some  assumed  postulate;  hence  if  our  hypothesis 
can  be  shown  to  account  reasonably  for  the  vari- 
ous expressions,  manifestations,  and  specializa- 
tions, which  we  term  life,  it  is  but  logical  to  con- 
clude that  it  is  the  true  hypothesis,  at  least  until 
it  shall  be  proven  false  by  some  system  more  com- 
prehensive in  its  capacity  to  reveal  unknown  facts 
and  to  account  for  those  already  known. 

A  short  analysis  of  the  hypothesis,  at  this  point, 
may  aid  the  reader  to  a  better  understanding  and  a 
clearer  comprehension  of  its  scope.  We  will  con- 
sider it  briefly. 

Units  of  Force  may  be  thought  of  as  original 
centers  of  force;  parts  possessing  all  the  qualities 
of  the  whole,  yet  remaining  parts  only.  As  there 
can  be  no  generalization  without  specialization, 
no  unity  without  variety,  it  follows,  from  this 
axiom,  that  to  have  a  whole  there  must  be  parts, 
at  least  two,  and  given  two,  ex  necessitate  there 
are  innumerables,  or  infinity  in  variety. 

We  predicate  of  the  Unit  of  Force  the  power 
to  generate  a  constant  but  limited  amount  of  en- 
ergy. It  is  apparent  that  the  power  to  generate 
force  is  something  different  from  the  force  gener- 
ated. The  energy  produced  can  be  considered 
only  as  a  result  of  the  exercise  of  this  power  in  the 
Unit.  We  cannot  conceive  of  a  power  generating 


SCIENTIFIC    OCCULTISM.  7 

itself,  as  something  cannot  come  from  no-thing. 

Generation,  according  to  the  hypothesis,  means 
calling  into  activity  that  which  existed  poten- 
tially in  the  Unit  of  Force.  We  can  comprehend 
a  power  producing  the  phenomena  called  force. 
Manifest  force  is  the  result  of  the  activity  of  this 
power  in  the  Unit.  The  power  is  a  cause,  and  as 
no  other  cause  is  given  in  the  hypothesis,  it  must 
be  the  original  or  primal  cause. 

We  also  posit  of  the  Unit  that  it  is  sometimes 
active  and  sometimes  potential.  It  logically  fol- 
lows that  this  power  in  the  Unit  can  act  or  not 
act  as  it  chooses.  There  being  no  other  element 
in  the  hypothesis  to  influence  this  power  in  its 
action,  it  must  be  primal  or  original.  Not  being 
compelled  by  causes  outside  itself,  it  must  be  free 
and  sovereign.  As  the  Unit  is  limited  in  its 
power  of  generation,  it  is  limited  in  quantity,  but 
being  free  to  act  or  not  to  act,  as  it  chooses,  it  is 
unlimited  in  quality  or  variety. 

The  hypothesis  further  predicates  life  as  the 
result  of  the  interplaying  and  interdealing  of 
these  Units  of  Force  among  -themselves  eternally, 
each  limited  in  the  amount  of  energy  that  it  may 
generate,  but  as  no  two  Units  are  alike  in  quan- 
tity, without  limitation  in  variety  of  individual 
action,  motion,  expression,  manifestation  or  spe- 


8  SCIENTIGIC   OCCULTISM. 

cialization;  thus  arises  the  ceaseless  variety 
known  as  the  phenomena  of  life. 

We  define  Law  as  being  constant.  It  cannot 
then  be  considered  as  having  a  limit  in  the  sense 
of  not  being  continuous.  Hence  life  must  be  un- 
limited and  eternal;  and  for  the  reason  that  the 
Unit  is  limited  in  the  quantity  of  its  power,  life 
is  limited  in  the  sense  of  individualized,  special- 
ized action. 

As  this  argument  is  based  on  the  hypothesis, 
and  the  meaning  of  Law,  laws,  and  life,  as  we 
have  defined  them,  we  shall  not  discuss  the  vari- 
ous psychological,  theological,  and  metaphysical 
questions  that  may  arise.  We  attempt  to  account 
for  the  phenomena  of  life  upon  a  hypothetical  pre- 
mise, and  not  upon  any  theory  or  dogma  not  con- 
tained in  the  hypothesis. 

The  hypothesis  is  our  concept  of  the  foundation 
of  all  life,  and  must  contain  the  elements  neces- 
sary to  account  for  the  various  manifestations  of 
the  entire  universe,  otherwise  it  cannot  contain 
the  true  and  fundamental  principle  of  life. 

Knowledge,  to  be  satisfactory,  must  meet  the 
demands  of  reason.  The  more  abstract  any  sys- 
tem of  knowledge  becomes,  the  narrower  the  field 
it  appropriates  to  itself.  The  more  comprehen- 
sive knowledge  becomes,  the  more  nearly  it  ap- 
proaches philosophy. 


SCIENTIFIC   OCCULTISM.  9 

We  conceive  philosophy  to  be  an  attempt  to 
know  the  universe  as  a  whole,  though  there  can 
be  no  such  thing  as  the  finality  of  universal  phi- 
losophy. There  is  no  fundamental  difference  be- 
tween science  and  philosophy;  the  difference  is 
one  of  degree. 

In  presenting  this  argument  in  support  of  our 
hypothesis,  it  is  with  the  assent  that  our  defini- 
tion of  life  be  accepted  as  the  true  one.  Those 
who  interpret  manifested  life  to  mean  something 
else  than  variety,  motion,  manifestation,  or  spe- 
cialization, will  find  nothing  within  these  pages  to 
aid  them  in  the  solution  of  the  basic  and  funda- 
mental principle  underlying  the  countless  phe- 
nomena that  go  to  make  up  that  which  we  have 
defined  as  life.  This  assertion  applies  with  equal 
force  to  the  definitions  of  Law  and  the  laws. 

One  thing  further  we  wish  to  make  clear  at  this 
point;  it  is  this:  Philosophy  considered  univer- 
sally can  never  be  synthetic.  Universal  philoso- 
phy in  its  finality  is  changeless  Law,  which  is  an 
equalization  between  synthesis  and  analysis,  two 
parts  of  one;  that  is,  when  the  tearing  down  and 
the  building  up  balance,  there  is  neither.  Conse- 
quently the  finality  of  universal  philosophy  is 
not  synthetic;  therefore  it  is  absolute.  It  is  prin- 
ciple, Law;  it  can  neither  be  torn  down  nor  built 


10  SCIENTIFIC   OCCULTISM. 

upon.  It  cannot  be  synthetic,  for  synthesis  im- 
plies change  as  well  as  analysis. 

As  synthesis  implies  change,  a  thing  that  is 
synthetic  is  not  final.  If,  however,  we  posit  that 
some  particular  philosophy  is  synthetic,  we  may 
reach  the  finality  or  Law  in  regard  to  this  particu- 
lar philosophy.  In  such  case  the  finality  in  the 
universal  sense  is  held  in  abeyance  to  the  law  of 
some  combination  of  particulars.  The  synthesis 
in  this  case  would  not  lie  in  any  change  of  this 
particular  law,  but  rather  in  adding  to  our  stock 
of  knowledge  more  laws,  a  building  up,  as  it  were, 
of  our  structure  of  particulars  toward  a  unit,  a 
more  synthetic  or  analytic  wholeness. 

It  follows  from  this,  that  synthesis  is  possible 
so  long  as  universal  philosophy  is  not  acquired. 
A  particular  finality  of  knowledge  is  not  univer- 
sality of  knowledge.  Synthetic  philosophy  being 
an  accumulation  of  particular  laws,  is  therefore 
possible. 

Deductive  philosophy  descends  from  complete- 
ness or  absoluteness,  and  in  its  premise  is  not 
synthetic.  Inductive  philosophy  ascends  from  in- 
completeness or  particulars,  and  in  its  premise  is 
synthetic. 

From  the  point  of  the  final  solution  of  things, 
universal  philosophy  is  not  synthetic,  hence  not 
analytic;  but  from  the  point  of  induction,  where 


SCIENTIFIC   OCCULTISM.  11 

the  solution  is  still  unsettled  and  hypothetical, 
philosophy  is  synthetic. 

To  state  the  whole  question  in  the  form  of  a 
syllogism,  we  would  say: 

The  finality  of  philosophy  is  changeless  Law. 

Synthesis  implies  change. 

Therefore  a  synthesis  is  not  a  finality  or  Law. 

Synthesis  is  possible  so  long  as  universal  knowl- 
edge is  not  acquired. 

A  particular  finality  of  knowledge  is  not  a  uni- 
versality of  knowledge. 

Therefore  a  synthetic  philosophy  in  its  accumu- 
lation of  particulars  or  finalities  is  possible. 

With  this  view  of  philosophy,  and  the  fact  of 
the  law  of  synthesis,  and  our  hypothesis,  and  the 
use  of  the  terms  Law,  laws,  and  life,  according 
to  our  understanding  as  defined  by  us,  we  will 
proceed  with  the  argument. 


12  SCIENTIFIC   OCCULTISM. 


UNITY  POLAEIZED. 

We  assume  that  no  one  will  attempt  to  contra- 
dict the  statement  that  there  can  be  no  speciali- 
zation without  generalization,  no  unity  without 
variety.  To  express  the  same  truth  differently, 
we  say,  Unity  is  polarized.  A  whole  in  the  sense 
of  unity  must  contain  parts,  at  least  two,  and 
given  two  necessitates  innumerables;  hence  to 
deny  quality  in  specialization  is  to  declare  the 
annihilation  of  the  very  generalization  itself.  The 
nature  of  two,  generalization  and  specialization, 
necessitates  infinite  variety.  And  as  generaliza- 
tion and  specialization  do  exist,  generalization 
conceived  as  unity,  wholeness,  must  be  polarized. 

The  universe,  considered  as  a  whole,  to  will  the 
first  time  must  be  two.  Unity  polarized,  other- 
wise the  conception  of  expression  in  things  by 
Thing-in-itself  would  be  impossible.  And  as  some- 
thing never  came  from  no-thing,  Thing-in-itself 
must  always  have  been  polarized,  been  things 
also. 

This  reasoning  applies  as  well  to  matter  as  to 
mind.  Things  considered  as  things  are  eternal 
if  only  in  idea.  Matter  is  but  a  phase,  a  baga- 
telle, a  focus,  and  things  in  idea  necessitate  time 


SCIENTIFIC    OCCULTISM.  13 

and  space,  orderly  sequence,  locality  in  the  ab- 
stract at  least  if  not  in  concrete  form;  therefore 
we  have  immortality  of  things  co-existent  with 
Thing-in-itself. 

Having  reached  the  conclusion  that  all  things 
are  the  result  of  a  polarized  Unity,  are  parts  of 
Thing-in-itself,  we  further  conclude  that  the  Unit 
of  our  hypothesis  is  the  whole  in  quality  and  a 
part  only  in  quantity. 

We  cannot  conceive  of  the  parts  that  comprise 
the  whole  of  a  thing,  possessing  fewer  qualities 
than  the  whole  of  which  they  are  the  parts.  For 
the  purpose  of  illustration,  take  the  Unit  of  Force 
to  stand  for  man;  man  would  be  the  whole  in 
quality  and  a  part  only  in  quantity;  and  this  is 
our  contention. 

Man's  consciousness  arises  from  the  fact  of  the 
potentiality,  in  himself,  of  the  thing  of  which  he  is 
conscious.  Subject,  self,  becomes  conscious  of 
object  by  reason  of  the  potentiality  of  object  in 
subject.  Subject  could  not  be  conscious  of  object, 
would  have  nothing  in  itself  to  respond  to  object, 
were  it  not  for  this  fact.  As  consciousness  cannot 
result  from  no-thing,  it  must  result  from  some- 
thing; this  something  is  the  potentiality  of  object 
in  subject,  otherwise  manifestation  in  things  by 
Thing-in-itself,  man,  would  be  impossible.  To  say 
to  the  contrary  would  be  to  assert  that  conscious- 


14  SCIENTIFIC    OCCULTISM. 

ness  of  object  might  arise  from  no-thing,  a  state- 
ment which  would  be  opposed  by  both  reason  and 
science. 

Subject  becomes  object  to  other  selves  that  pos- 
sess the  same  universal  qualities.  Subject  and 
object  are  alike  conscious  of  all  things  outside 
themselves,  and  in  turn  become  object  to  them, 
by  reason  of  the  potentiality  of  object  in  subject. 

Consciousness  of  a  thing  and  knowledge  con- 
cerning it  are  two  distinct  things.  While  it  is  true 
that  we  can  know  nothing  of  a  thing  without 
being  conscious  of  it,  by  the  very  law  of  opposites, 
we  may  be  conscious  of  a  thing  and  have  no  knowl- 
edge concerning  it,  no  concept  of  its  qualities. 
This  is  self-evident  and  needs  no  illustration.  It 
is  for  this  reason  that  the  Unit  of  Force  is  con- 
scious of  qualities  which  in  their  finality  can 
never  be  known.  Were  it  not  for  the  fact  that  the 
Unit  of  Force  possesses  these  qualities  in  potenti- 
ality, it  could  have  no  consciousness  of  them.  We 
do  not  say  that  all  Units  of  Force  manifest  con- 
sciousness in  a  perceptible  degree;  we  maintain 
only  that  they  possess  it  in  potentiality.  Con- 
sciousness of  a  quality  depends  on  the  activity  of 
the  Unit  along  the  line  of  the  particular  quality 
of  which  it  is  conscious. 

Let  us  further  consider  these  Units  of  Force: 
We  postulate  immortal  Units  of  Force,  with  power 


SCIENTIFIC   OCCULTISM.  15 

to  generate  a  constant  but  limited  amount  of 
energy,  and  no  two  alike  in  quantity.  This  power 
to  evolve  energy  implies  the  power  to  involve; 
one  depends  on  the  other.  A  constant  evolving 
of  energy  would  be  equivalent  to  a  static  condi- 
tion, annihilation,  which  is  inconceivable;  it  is 
also  contradicted  by  science.  The  power  to  evolve 
must  be  a  polarized  power,  capable  of  producing 
opposite  qualities,  as  the  manifestations  produced 
by  evolving  and  involving  are  opposite  in  charac- 
ter. Hence  the  Unit  is  polarized,  and  as  evolving 
implies  specialization  and  involving  generaliza- 
tion, it  must  contain  the  qualities  of  specialization 
and  generalization.  As  specialization  implies 
quality,  and  as  the  Unit  of  Force  has  the  power 
to  generate  a  constant  but  limited  amount  of 
energy,  it  follows  that  in  quality,  variety,  the 
Unit  must  be  unlimited.  Further,  as  generaliza- 
tion is  the  opposite  of  specialization,  and  as  spe- 
cialization implies  quality,  it  follows  that  general- 
ization in  its  finality,  unity,  can  manifest  no  quali- 
ties. And  hence  a  quality  may  exist  in  potential- 
ity, with  no  apparent  manifestation. 

Polarization,  then,  is  an  attribute  of  the  Unit  of 
Force,  which  it  expresses  only  in  activity,  when 
the  Unit  is  kinetic.  It  is  the  manifested  quality 
of  the  Unit,  hence  all  expression,  motion,  speciali- 
zations are  coexistent  with  the  Unit  and  therefore 

TB  R  A 

OF  Th 

NiVE^StTY 


16  SCIENTIFIC    OCCULTISM. 

immortal.  Things  become  Thing,  in  the  sense  of 
absolute  unity,  and  are  no  longer  things. 

We  can  have  no  comprehension  of  things  except 
through  time  and  space.  Time  being  the  principle 
of  sequence,  comprehended  in  consciousness,  be- 
longs only  to  specialization;  for  there  is  no  time 
in  unity,  because  no  sequence.  Space  being  the 
principle  of  simultaneous  existences,  compre- 
hended in  consciousness,  belongs  only  to  speciali- 
zation; for  there  can  be  no  space  in  absolute  unity, 
as  things  in  that  aspect  are  Thing  and  not  co- 
existent. 

Thus  the  Unit  of  Force  of  our  hypothesis,  con- 
sidered in  this  argument  as  man,  contains  poten- 
tially all  qualities  in  itself,  but  being  limited  in  the 
amount  of  force  it  can  generate,  is  part  only  in 
quantity.  And  thus  some  Units  of  Force  may, 
during  the  period  from  the  beginning  of  a  Grand 
Cycle  to  its  close,  pass  through  all  stages  of  mani- 
fested life  from  the  amoeba  to  the  archangel. 

We  do  not  postulate  of  the  Unit  of  Force  that 
it  is  always  active  to  the  limit  of  its  power,  but 
that  it  possesses  the  power  to  generate  energy.  Its 
activity  or  potentiality  depends  upon  its  Will;  it 
has  the  power  to  act  or  not  to  act  as  it  chooses. 

Upon  these  immortal  Units  of  Force,  each  lim- 
ited in  quantity,  and  no  two  alike  in  amount  of 
energy,  some  active,  others  potential,  interdealing 


SCIENTIFIC    OCCULTISM.  17 

and  interplaying  among  themselves  eternally,  do 
we  base  immortal  life. 

There  is  no  action,  expression,  manifestation  or 
specialization  in  all  the  countless  forms  of  variety, 
that  cannot  be  accounted  for  upon  our  hypothesis. 
In  making  this  statement  we  do  not  say  that  we 
have  discovered  and  understand  all  the  causes  that 
govern  such  manifestations  or  specializations,  but 
as  yet  science  has  discovered  and  demonstrated 
no  law  that  is  not  based  on  or  may  not  be  ac- 
counted for  by  our  hypothesis. 

Ehythna  depends  upon  this  law  of  polarity.  It 
is  the  essence  of  rhythm  rather  than  rhythm  the 
essence  of  it.  This,  however,  will  further  appear 
in  the  chapter  on  the  Law  of  Rhythm. 


18  SCIENTIFIC    OCCULTISM. 


FORCE  IS  CONSCIOUS. 

Force  is  conscious  when  incoherent,  unsatisfied, 
pliable  and  elastic.  We  have  shown  that  the 
amount  of  force  in  the  universe  has  always  been 
and  must  forever  remain  the  same.  For  the  reason 
which  we  then  gave,  all  things  also  must  have 
always  been  that  now  are  or  ever  can  be  either 
potentially  or  in  activity.  Something  can  not  come 
from  no-thing,  hence  the  converse  is  true,  that 
something  can  never  be  lost  or  become  no-thing. 
All  things  are  potential  in  the  bosom  of  the  eter- 
nal; they  are  called  out  through  desire,  which  is 
one  definition  of  Will. 

While  things  remain  Thing  or  Unity,  we  are  not 
conscious  of  them.  This  is  so  because  we  are  con- 
scious only  through  change;  consciousness  is  the 
establishment  of  relations  that  arise  through  vari- 
ety, manifestation,  motion  or  any  other  form  of 
change.  Change  is  compelled  by  Law,  which  we 
define  as  the  necessity  to  specialize. 

When  change  takes  place  consciousness  is  a 
result.  The  All-consciousness  of  today  is  vastly 
different  from  the  All-consciousness  of  a  century 
past.  The  All-consciousness  of  tomorrow  will 
be  the  All-consciousness  of  today  plus  the  con- 


SCIENTIFIC    OCCULTISM.  19 

sciousness  of  tomorrow,  and  so  on  from  the  begin- 
ning of  the  present  Grand  Cycle  to  its  close. 

Force  in  potentiality  is  mind  asleep;  force  in 
activity  is  mind  awake.  The  power  in  the  Unit 
of  Force  to  evolve  energy,  is  the  power  to  produce 
change  or  manifestation.  Just  in  proportion  as 
this  power  is  exercised  does  the  Unit  become  con- 
scious and  acquire  knowledge  based  on  this  con- 
sciousness, developed  through  change  or  experi- 
ence, up  to  its  limit.  The  individual  limit  is  not 
in  variety,  but  in  specialized  action.  Units  of 
Force  being  immortal  and  having  the  power  to 
generate  constant  energy,  cause  expression, 
motion,  manifestation,  life  eternal,  an  endless 
chain  of  being  without  break  or  separation. 

The  foundation  of  evolution  is  based  on  the  ex- 
periences of  these  Units  of  Force,  acquired 
through  activity,  or  what  we  define  as  life.  If  it 
were  possible  that  the  experiences  thus  acquired 
could  be  lost  or  annihilated,  evolution  would  cease 
in  exact  relation  to  the  experience  lost.  That  con- 
sciousness is  possible  only  through  change,  we 
believe  to  be  the  concensus  of  modern  thought 
by  those  who  have  given  the  subject  the  greatest 
attention. 

Change  therefore  becomes  the  source  of  con- 
sciousness. Change  is  a  cause  and  conscious- 
ness a  result.  It  follows  from  this  that  ceaseless 


20  SCIENTIFIC    OCCULTISM. 

change  is  the  only  condition  under  which  continu- 
ous consciousness  could  exist.  Change  must  be 
both  internal  and  external.  Primitive  conscious- 
ness arises  from  the  simplest  order  of  change; 
complex  consciousness  arises  from  the  multiplicity 
of  experiences.  Just  in  proportion  as  our  expe- 
riences increase  does  our  consciousness  become 
more  diversified  and  complex. 

Mind  in  the  broadest  and  most  comprehensive 
meaning,  is  the  sum  of  the  individual's  conscious 
experiences,  the  organized  whole  of  our  thoughts 
and  feelings,  the  totality  of  our  mental  processes, 
the  unity  of  our  perceptions,  a  series  of  con- 
sciousnesses more  or  less  sharply  differentiated, 
the  whole  developed  through  ceaseless  myriads 
of  manifestations  which  we  know  as  life. 

That  force  is  conscious  is  capable  of  abso- 
lute and  mathematical  demonstration,  a  demon- 
stration that  amounts  to  a  certainty,  basing  con- 
sciousness on  change  or  variety.  Primitive  con- 
sciousness, it  is  true,  is  but  the  beginning  of  or- 
ganized thought  and  feeling,  the  first  of  our  men- 
tal processes,  the  corner  stone  of  the  mental  struc- 
ture reared  in  this  Grand  Cycle. 

To  illustrate: 

First.  Equal  force  in  all  directions  at  the  same 
time;  phenomena,  no  motion  or  all  motion. 

Second.    Equal  force  in  two  directions  at  the 


SCIENTIFIC    OCCULTISM.  21 

same  time;  phenomena,  motion  in  a  direction  be- 
tween the  two  forces,  or  if  equal  force  be  exerted 
in  two  exactly  opposite  directions,  phenomena, 
no  motion  if  toward  each  other,  but  with  result- 
ant, dynamic,  explosive  tension,  which  will  seek 
the  lines  of  least  resistance,  in  directions  nearest 
the  right  angle. 

Third.  Equal  force  in  all  directions  but  one; 
phenomena,  motion  away  from  the  point  of  that 
direction,  or  more  clearly,  motion  in  the  direction 
from  which  no  force  emanates. 

Fourth.  All  force  in  one  direction;  phenomena, 
exactly  opposite  to  that  of  the  last  proposition, 
and  yet,  as  we  are  dealing  with  spheres,  it  is  the 
exact  equivalent  of  the  phenomena  of  the  last 
proposition. 

Let  us  apply  these  propositions  to  conscious- 
ness, which  we  may  do  with  perfect  assurance 
that  they  will  fit,  and  then  consider  this:  Con- 
sciousness of  a  quality  named,  hardness  and  soft- 
ness, for  instance;  hardness  you  can  easily  per- 
ceive is  not  a  true  quality;  it  is  a  name  for  a 
departure  from  an  arbitrarily  fixed  yet  never- 
theless variable  point  in  one  direction;  softness  is 
a  departure  from  the  same  point  in  the  opposite 
direction. 

The  zero  point  of  the  thermometer  of  quality 
depends  upon  the  present  application  of  the  object 
to  which  it  is  directed  in  measurement. 


22  SCIENTIFIC    OCCULTISM. 

Consciousness  of  quality  is  a  question  of  suc- 
cessive presentations  of  the  quality,  in  relation 
to  that  arbitrary  point;  therefore  consciousness 
of  quality  depends  upon  environment  and  force 
exerted  in  that  environment,  in  less  than  all  direc- 
tions. Consciousness  of  quantity  must  depend 
upon  consciousness  of  quality,  as  you  have  it  given 
above. 

All  physical  force  is  from  without,  hence  from 
circumference  to  center;  hence  proposition  No.  3 
would  result  in  a  vortex  sphere  and  not  a  vortex 
ring.  The  earth  was  a  vortex  sphere  with  its 
forward  motion,  during  its  formation,  and  the 
invisible  maintainer  of  its  physical  adherence  is  a 
vortex  sphere  of  magnetism. 

Now,  as  what  you  can  postulate  of  matter 
you  cannot  of  mind,  you  will  suggest  that 
the  opposite  should  be  true  of  mind  and  conscious- 
ness, and  we  must  not  shrink  from  the  result;  for 
if  our  premise  be  correct,  this  is  exactly  the  situ- 
ation. Inasmuch  as  this  energy  is  mind  itself, 
we  cannot  postulate  the  propositions  as  applied 
to  matter.  They  may  be  applied  to  the  dynamic 
activity  of  mind,  but  with  directly  opposite  phe- 
nomena. 

We  have  been  considering  force  from  circum- 
ference to  center,  or  from  the  matter  pole;  and  it 
is  evident  that  all  such  energy,  except  at  the 


SCIENTIFIC    OCCULTISM.  23 

point  from  which  none  comes,  is  "  massed "  at  the 
•center,  and  is  "  capable, "  in  other  words,  dynamic. 
From  this  center,  which  is  the  mind  pole,  force 
operates  from  within  out,  or  from  center  to  cir- 
cumference; hence  proposition  No.  3  would  result 
in  a  movement  from  center  to  circumference,  in  all 
directions  but  one,  and  that  one  would  be  the 
direction  from  which  the  sphere  enters  itself. 
Hence  mind  and  matter  are  one,  but  opposite,  and 
hence  also  the  Unit  of  Force  swings  its  conscious- 
ness from  the  center. 

Always  as  we  approach  the  mind  pole,  we  find 
matter  unsettled  and  "dissatisfied,"  owing  to  con- 
testing forces,  some  from  within  and  some  from 
without,  as  in  protoplasm;  and  also  always  as  we 
approach  the  matter  pole,  we  find  matter  settled 
and  "satisfied,"  while  yet  the  dynamic  of  dissat- 
isfaction is  ever  about  it.  The  matter  pole  is 
always  on  the  verge  of  at  once  departing  to  the 
other,  and  the  mind  pole,  while  on  the  verge  of 
drawing  the  other  back,  is  ceaselessly  hurling  it 
forth  again. 

Bear  in  mind  that  in  all  units  of  force  there 
must  be  one  direction  from  which  force  does  not 
operate  or  there  could  be  no  motion;  there  is 
motion,  therefore  this  condition  exists;  and  re- 
member also  that  the  direction  from  which  no 
force  operates  is  the  very  direction  in  which  the 


24  SCIENTIFIC    OCCULTISM. 

mind  pole  finds  its  opportunity.  Hence  matter  is 
always  falling  into  the  vortex  of  mind,  to  be  hurled 
out  in  another  direction. 

The  line  along  which  force  does  not  travel  from 
circumference  to  center  and  along  which  force 
does  travel  from  center  to  circumference,  is  the 
fulcrum  platform  for  creative  energy.  And  in  the 
multiplicity  of  material  objects  this  is  an  ever- 
shifting  line,  and  is  the  point  of  contact  with  the 
fourth  dimension. 

Energy  is  conscious.  When  incoherent,  unsatis- 
fied, unequated,  pliable  and  elastic,  matter  fol- 
lows the  trend  of  energy.  When  coherent,  satis- 
fied, equated,  hard  and  brittle,  matter  takes  upon 
itself  a  synthetic  motion  equal  to  the  energy  which 
created  it,  which  energy,  however,  still  keeps  up 
its  original  motion  as  a  necessary  preservative. 
Energy  is  creative;  it  is  the  soul  of  things. 


SCIENTIFIC    OCCULTISM.  25 


THE  LAW  OF  RHYTHM. 

It  should  be  understood  that  we  are  considering 
the  phenomena  of  life  as  manifested  in  the  present 
Grand  Cycle.  What  the  forms  of  life  may  have 
been  in  previous  cycles  or  what  future  cycles  may 
have  in  store,  we  can  only  conjecture.  Basing  the 
conclusion  on  the  constancy  of  Law  as  we  know  it 
in  the  present  Cycle,  we  are  justified  in  the  belief 
that  life  has  always  been  and  must  forever  remain 
the  same,  that  is,  exist  in  accordance  with  the 
present  Law.  However  that  may  be,  we  are  here 
only  attempting  to  assign  a  hypothesis  of  life 
from  which  all  observed  phenomena  may  be  re- 
garded as  flowing  logically  and  scientifically. 

Polarity  is  the  essence  of  rhythm,  and  not 
rhythm  the  essence  of  polarity.  It  is  inher- 
ent in  the  Unit  of  Force.  It  is  the  fundamental 
principle  that  lies  back  of  all  the  forms  of  life. 
It  is  that  which  causes  action  and  reaction  or 
rhythm.  It  is  the  result  of  the  Law,  the  mathema- 
tics of  combination  and  environment,  hence  con- 
stant and  changeless. 

We  shall  continue  the  argument  in  support  of 
the  Doctrine  of  the  Law  of  Opposites  as  set  forth 


26  SCIENTIFIC   OCCULTISM. 

in  the  previous  chapter.  We  claim  nothing  new 
for  what  is  given  here,  except  the  hypothesis  upon 
which  we  base  our  solution  of  conscious  existence. 
This  is  different  from  any  other  that  has  come 
within  our  knowledge,  hence  the  incentive  for  con- 
tinuing the  argument  as  far  as  the  limit  of  this 
work  will  permit. 

It  is  evident  that  from  the  point  of  unity  or 
oneness  there  can  be  no  motion,  therefore  no 
rhythm,  therefore  no  specialization.  Conscious- 
ness being  the  establishment  of  relations,  things 
in  unity  or  oneness  cannot  be  comprehended  in 
consciousness. 

We  postulate  Units  of  Force  with  power  to 
generate  or  produce  force.  When  energy  is  pro- 
duced motion  appears,  always  rhythmic  in  its 
action,  producing  effects  which  are  opposite  in 
quality— the  result  of  action  and  reaction,  which 
is  always  equal  in  amount  of  force  displayed  and 
opposite  in  characteristics.  Action  and  reaction 
are  a  pair  of  opposites  possessing  the  basic  quali- 
ties of  all  pairs  of  opposites. 

At  this  point  specialization  begins  in  its  sim- 
plest and  most  homogeneous  form.  It  is  the  point 
where  the  Units  begin  to  interplay  and  interdeal 
among  themselves.  Life  becomes  more  complex 
and  heterogeneous  as  the  activities  of  the  Units 


SCIENTIFIC    OCCULTISM.  27 

increase  in  force,  consequently  in  vibration,  pro- 
ducing countless  forms  of  manifestation,  resulting 
in  the  endless  chain  of  life. 

As  all  motion  is  rhythmic,  and  as  each  individual 
Unit  is  limited  in  the  amount  of  energy  it  can 
generate,  there  arises  rhythm  within  rhythm,  cycle 
within  cycle,  wheel  within  wheel,  producing  in- 
numerable forms  of  expression,  variety,  life; 
Changeless  Unity  has  become  changeable  by  rea- 
son of  polarity.  As  the  activities  of  the  Units  in- 
crease in  strength  and  velocity,  the  rhythmic  cy- 
cles multiply  in  the  same  ratio,  and  sweep  along 
from  low  to  high  tide,  each  cause  producing  its 
own  effect,  and  the  rhythms  diverging  in  countless 
ways. 

Rhythmic  action  produces  the  different  proper- 
ties of  the  elements  of  which  matter  is  composed: 
Let  us  consider  briefly  the  mystery  known  as  sub- 
stance. In  the  light  of  modern  science,  what  is 
it?  Substance  in  its  finality  can  never  be  known. 
One  of  the  basic  principles  of  the  Law  of  Opposites 
is,  that  what  you  can  posit  of  one  pole  of  a  thing 
you  cannot  of  the  other.  But  what  does  science 
teach  us  of  the  properties  of  the  elements? 

There  are  more  than  seventy  so  called  elements 
that  compose  matter.  The  various  properties  of 
each  element  science  admits  to  be  but  the  "peri- 
odic function  of  its  atomic  weight ".  This  is  the 


28  SCIENTIFIC   OCCULTISM. 

great  Periodic  Law  of  Chemistry,  amounting  al- 
most to  proof  positive  of  the  qualitative  unity  of 
matter.  Since  the  discovery  of  this  law  in  1869, 
several  new  elements  have  been  brought  to  light, 
each  of  which,  as  soon  as  its  atomic  weight  was 
discovered,  took  the  place  assigned  it  by  the  Law 
of  Periodicity,  years  before  its  existence  was 
known. 

What  great  truth  is  it  that  this  law  of  modern 
chemistry  teaches?  If  the  properties  of  the  ele- 
ments constituting  what  we  now  know  as  matter, 
are  but  the  "periodic  functions  of  their  atomic 
weights"  the  logical  conclusion  is,  that  should 
this  rhythmic  function  cease  throughout  the  uni- 
verse, all  qualitative  distinctions  of  the  various 
elements  that  compose  matter  would  disappear, 
therefore  matter  would  be  dissolved  into  the  ulti- 
mate, final,  and  primary  condition.  There  is  no 
escaping  the  further  conclusion,  that  if  the  prop- 
erties of  the  elements,  therefore  the  properties  of 
matter,  be  the  result  of  rhythmic  motion,  the 
qualitative  difference  that  distinguishes  one  phase 
of  matter  from  another,  as  gold  from  silver,  iron 
from  lead,  etc.,  is  nothing  else  than  a  combina- 
tion, the  result  of  rhythmic  law,  the  fundamental 
principle  of  which  is  polarity,  inherent  in  the  Unit 
of  Force.  Further,  as  the  various  properties  of 
matter  are  the  results  of  force  in  manifestation, 


SCIENTIFIC    OCCULTISM.  29 

or  to  express  it  more  accurately,  we  would  say, 
the  manifestations  of  force;  we  connect  cause  and 
effect,  and  declare  matter  and  force  to  be  opposite 
expressions  of  the  same  thing. 

We  have  said  that  force  is  conscious  when  in- 
coherent, pliable  and  elastic.  It  will  be  quickly 
assumed  that  our  contention  is,  that  mind  and  mat- 
ter are  but  opposite  expressions  of  one  and  the 
same  thing,  which  is  correct. 

We  have  further  shown  that  matter  takes  upon 
itself  a  synthetic  motion  equal  to  the  energy  of 
the  motion  which  produced  it;  which  energy  still 
keeps  up  the  original  motion  as  a  necessary  pre- 
servative. This  is  only  a  more  comprehensive 
statement  of  the  Law  of  Chemistry,  that  the 
"properties  of  the  elements  are  the  periodic  func- 
tions of  their  atomic  weight."  Here  again  we 
find  science  resting  its  latest  conclusions  upon  a 
basis  not  unlike  our  own  in  so  far  as  it  goes.  We 
go  farther,  and  predicate  a  hypothesis  upon  which 
this  and  all  other  observed  phenomena  may  be  ac- 
counted for  without  doing  injustice  to  either  logic 
or  science. 

To  conform  to  the  Law  of  Opposites,  if  force  is 
conscious  at  one  pole  of  expression,  it  must  be  un- 
conscious at  the  other.  Thus  mind  and  matter  are 
opposite  expressions  of  the  same  thing.  In  abso- 
lute unity  there  can  be  no  force,  therefore  no 


30  SCIENTIFIC    OCCULTISM. 

rhythm,  no  matter,  no  mind,  no  consciousness  in 
manifestation. 

The  Doctrine  of  the  Law  of  Opposites  is  based 
on  the  fundamental  principles  of  the  qualitative 
difference  in  things.  It  teaches  duality  based  on 
polarity,  and  accounts  for  the  universality  of 
rhythm  by  the  principle  of  polarity.  Qualitative 
difference  or  opposite  characteristics  of  the  same 
thing,  are  the  result  of  action  and  reaction  or 
rhythm. 

For  a  simple  application  of  the  Law  of  Opposites 
consider  this:  When  health  is  ebbing  or  react- 
ing, disease  is  always  active,  and  vice  versa.  All 
pairs  of  opposites  can  be  tested  by  this  Law.  When 
this  principle  cannot  be  applied  it  is  because  the 
attempt  is  made  to  apply  it  to  things  that  are  not 
opposite  in  quality,  therefore  not  different  mani- 
festations of  the  same  thing.  Manifestation  of 
the  opposite  characteristics  of  a  thing  is  caused 
by  action  and  reaction  or  rhythm.  When  this 
law  acts  all  things  manifest  qualitative  differ- 
ences, that  is  qualities  that  are  opposite  in  the 
complete  sense  of  the  word. 

As  the  law  of  action  and  reaction  is  universal, 
it  must  be  conceded  that  the  Law  of  Opposites  is 
equally  so.  But  what  of  the  facts  ?  Does  experience 
bear  this  out?  Let  us  quote  Herbert  Spencer: 
"Nations  rise  and  fall  with  unvarying  regularity, 


SCIENTIFIC    OCCULTISM.  31 

carrying  in  their  racial  cycle  the  rhythmic  rise  and 
decline  of  religions  and  customs  never  again  to  be 
adopted  as  a  whole  by  other  races  to  follow. 
Species  in  animal  life  appear  and  flourish  for  a 
time,  then  decline  and  finally  disappear. " 

The  same  law  holds  good  in  the  growth,  fruition 
and  decay  of  plant  life,  which  reappears  from  its 
own  seed  another  year.  This  is  life  coming  and 
going;  it  meets  us  on  every  side.  The  rhythm  of 
an  individual  human  life,  with  its  tragedies  of 
birth  and  death,  testify  to  the  same  universal 
truth.  The  very  round  of  our  daily  duties  and 
pleasures  is  in  obedience  to  the  same  law  that 
holds  the  planets  in  their  spaces.  The  astronomer 
bases  his  calculations  of  the  movements  of  the 
heavenly  bodies  upon  this  Law  of  Periodicity,  and 
he  has  never  been  deceived.  Thus  we  might  enum- 
erate every  conceivable  phase  of  life  as  the  result 
of  this  law,  which  is  inherent  in  the  Unit  of  Force 
of  our  hypothesis. 

In  the  lower  orders  of  life  rhythm  is  very  simple, 
scarcely  more  than  primitive,  but  as  we  ascend 
the  scale  it  increases  in  complexity  and  grandeur. 
As  rhythmic  action  multiplies,  changes  become 
rapid,  manifestations  recur  with  increasing  varia- 
tions, cycles  become  intermingled  with  cycles;  and 
we,  with  our  usual  observation,  recognize  only 


32  SCIENTIFIC    OCCULTISM. 

those  demonstrations  that  appeal  to  us  most  forci- 
bly at  the  time. 

Wherever  we  discover  force— and  it  is  omnipres- 
ent—there we  find  rhythm.  There  is  no  absolutely 
static  condition  in  nature ;  a  perfect  equilibrium  is 
never  reached ;  either  one  pole  or  the  other  forever 
predominates  in  manifestation.  Should  we  ap- 
proach an  approximately  static  condition,  con- 
sciousness would  cease,  and  all  things  would  sleep 
in  fathomless  Unity. 

The  Law  of  Bhythm  is  apparent  in  the  realm  of 
mind.  It  is  admitted  that  thinking  is  the  result 
of  the  establishment  of  relations— a  necessary 
sequence.  The  maintenance  of  consciousness  in 
any  one  state  to  the  entire  exclusion  of  all  other 
states,  would  amount  to  a  cessation  of  all  thought. 
We  know  that  emotions  swing  from  one  pole  to 
the  other;  love  changes  to  hate,  sorrow  to  joy,  hope 
to  fear,  a  good  deed  is  often  followed  by  an  evil 
one,  intellectual  activity  reacts  to  a  sluggish  men- 
tal state,  a  long  period  of  silence  demands  expres- 
sion in  words. 

However  we  turn  we  find  that  every  f orm  and 
fact  of  life  is  but  the  expression  of  this  Law.  It 
is  the  Law  of  effects  that  must  necessarily  result 
from  causes,  varying  in  their  ratio  of  vibration 
from  the  highest  to  the  lowest.  According  to  the 
quickness  or  slowness  of  the  motion  is  the  person 


SCIENTIFIC    OCCULTISM.  33 

or  thing  said  to  be  in  the  high  or  low  tide  of  its 
rhythm.  Force  is  constant.  Khythm  is  ceaseless. 
There  is  no  absolute  equilibrium  anywhere;  all  is 
motion,  specialization,  life.  The  swing  of  a  Grand 
Cycle  is  from  Unity  to  the  many  and  back  again. 
The  many  compose  the  One;  they  are  co-existent; 
neither  could  be  without  the  other.  Dualism  is 
the  half  of  its  eternal  mate,  monism;  they  cannot 
be  separated  in  fact  or  in  consciousness. 

As  the  chain  of  causes  and  effects  can  never  be 
broken,  nothing  is  ever  lost;  hence,  according  to 
our  hypothesis,  the  individual  chain  of  causes  and 
effects  must  be  connected  eternally  with  its  origi- 
nal source— the  Unit  of  Force,  and  in  Unity  forever 
remain  an  undivided  whole.  While  this  is  true, 
as  the  weaker  and  shorter  cycles  are  swallowed 
up  and  lost  in  the  stronger  and  longer  ones,  ap- 
proximate equilibrium  or  an  apparently  static 
condition  must  be  reached  after  aeons  of  time. 
The  Law  of  Rhythm  compels  a  return  from  the 
active  and  dynamic  state  to  a  potential  one,  from 
a  conscious  to  an  unconscious  condition,  and  in 
due  time  the  same  Law  brings  us  again  around  to 
a  kinetic  manifesting  consciousness.  This  con- 
clusion is  logical,  it  is  scientific  and  cannot  be 
avoided.  The  element  of  rest  equals  that  of  un- 
rest. All  manifestation,  every  form  of  life  seeks 
rest  after  action,  true  to  the  Law  of  Rhythm, 


34  SCIENTIFIC   OCCULTISM. 

which  is  the  relationship  it  bears  to  the  opposite 
pole  of  itself. 

When  an  approximately  static  condition  is 
reached,  change  apparently  ceases,  consciousness 
is  lost,  life,  as  we  know  it,  is  blotted  out,  the 
Great  Cycle  sleeps  in  the  arms  of  the  Law,  to  re- 
main thus,  until  the  outward  swing  of  this  Law 
begins  again.  All  things  being  equal,  like  causes 
produce  like  results,  change  appears,  action  and 
reaction  produce  their  qualitative  differences,  the 
many  emerge  from  the  One,  and  the  Unit  of  Force 
after  its  sleep  takes  up  its  individual  chain  of 
experience,  and  continues  its  own  life  as  in  the 
dewy  morn  of  a  new  day. 

This  conclusion  follows  logically  from  the  hy- 
pothesis, and  in  no  whit  runs  counter  to  science, 
but  is  in  fact  supported  by  science,  still  more  it 
rests  upon  science. 

As  the  Unit  of  Force  is  a  part  of  the  universal 
Whole,  and  stands  for  the  individual  man.  man  is 
the  whole  in  quality  and  a  part  in  quantity. 


SCIENTIFIC    OCCULTISM.  35 


THE  DOCTRINE  OF  THE  LAW  OF 
OPPOSITES. 

The  Doctrine  of  The  Law  of  Opposites  is  based 
on  the  fact  that  polarity  is  inherent  in  the  Unit 
of  Force.  The  argument  by  which  we  attempt  to 
account  for  the  endless  and  variable  manifesta- 
tions of  life,  finds  a  sure  foundation  in  the  Princi- 
ple of  Polarity.  It  seems  proper  at  the  beginning 
of  this  discussion  to  consider  this  Principle  in  its 
application  to  man,  as  it  is  the  ground  upon 
which  we  rest  the  assertion  that  man  is  the  whole 
in  quality  and  a  part  in  quantity. 

We  maintain  that  a  consciousness  of  the  Abso- 
lute or  Infinite  could  not  precede  the  self-evident 
principle  or  quality  upon  which  consciousness  is 
based.  Self -consciousness  can  never  get  ahead  of 
self,  nor  can  it  be  a  thing  apart  from  self.  The 
principle  upon  which  the  consciousness  of  a  thing 
is  based,  lies  in  the  subject  so  declaring.  We  can- 
not assert  consciousness  of  a  principle,  quality  or 
thing  that  is  not  within  and  a  part  of  us.  It  is 
there  either  in  an  active  or  a  potential  state.  Con- 
sciousness of  a  quality  establishes  its  presence,  not 
necessarily  its  activity.  Activity  of  a  principle  or 


36  SCIENTIFIC    OCCULTISM. 

quality  serves  to  animate  the  consciousness,  and 
make  it  more  clear  and  active.  This  does  not 
alter  the  fact  that  the  principle  or  quality  was 
there  before  it  became  active,  thus  producing  con- 
sciousness. 

If  we  are  prepared  to  assert  consciousness  of  an 
Absolute  Being,  it  must  rest  upon  the  principle  of 
absoluteness  in  self.  If  we  affirm  that  the  Abso- 
lute Being  is  constant,  changeless,  and  eternal,  the 
opposite  of  what  we  know  as  matter  in  the  sense 
that  matter  is  transitory  and  variable,  and  pos- 
sesses characteristics  unlike  those  which  we  define 
as  life,  being  opposite  in  all  respects,  it  is  for  the 
same  reason  based  on  a  like  principle,  the  poten- 
tiality of  the  same  in  self;  for  all  negative  con- 
ceptions are  deduced  from  affirmatives. 

Consciousness  being  the  establishment  of  rela- 
tions, we  can  only  know  through  change,  hence 
our  definition  of  life.  Life  is  self,  subject,  mani- 
festing. It  is  the  Unit  in  activity;  the  manifested 
pole  of  self,  which  in  unity  is  one  and  in  activity 
many,  co-existent  with  the  immortal  Unit. 

No  one  can  deny  this  principle  unless  he  be  pre- 
pared to  maintain  that  man  possesses  no  con- 
sciousness of  the  Absolute  and  Eternal. 

The  fact  that  man  is  conscious  of  all  objects 
proves  his  universality;  it  shows  that  he  has 
within  himself  the  potentiality  of  all  things.  Man 


SCIENTIFIC  OCCULTISM.  37 

becomes  conscious  of  object  as  soon  as  he  sees 
it;  he  may  not  understand  what  it  is;  un- 
derstanding is  not  consciousness.  Self,  subject, 
recognizes  object  by  reason  of  its  oneness  with  it. 
By  object  we  mean  all  things  outside  of  self- 
other  selves,  things  and  phenomena. 

Blindfold  a  man  and  take  him  to  a  new  environ- 
ment, one  that  he  has  never  before  seen,  a  strange 
room  or  a  landscape,  remove  the  bandage  from 
his  eyes,  and  he  immediately  becomes  conscious  of 
his  surroundings.  He  knows  the  things  about  him, 
though  they  are  entirely  new  to  him. 

Consciousness  results  from  the  adjustment  of 
subject  to  object.  It  is  instantaneous;  there  is  no 
logic  or  reason,  in  fact  no  effort.  Consciousness 
knows  nothing  of  time  save  that  which  it  takes 
for  the  eye  to  receive  the  light.  Man  recognizes, 
that  is  all. 

If  a  man  does  not  instantly  adjust  to  the  other 
half  of  himself,  object,  he  is  either  insane  or  un- 
conscious. Consciousness  has  nothing  to  do  with 
liking  or  disliking;  to  know  does  not  mean  to  love 
or  hate.  Man  does  not  necessarily  fall  in  with 
what  he  sees;  he  may  not  like  or  be  drawn  to  it. 
This  is  a  different  question.  Man  does  not  like 
all  moods  of  himself.  You  may  be  introduced  to  a 
den  of  thieves ;  you  will  adjust  to  them  as  the  sun- 
beam to  the  pit.  The  thief  in  you  is  asleep,  but 


38  SCIENTIFIC    OCCULTISM. 

it  awakes  from  potentiality  through  environment. 

If  man  were  less  than  the  whole  in  quality,  he 
could  not  adjust  to  all  environment  in  conscious- 
ness. Individual  man  is  potentially  universal. 
Man's  constancy  consists  in  quality,  his  incon- 
stancy in  variety  or  manifestation,  the  opposite 
pole  of  quality. 

Thus  we  are  forced  to  the  conclusion,  that  man 
can  only  find  God,  the  Absolute,  Changeless,  Per- 
fect and  Eternal,  in  Ego  which  is  the  whole  in 
quality  and  a  part  in  quantity.  The  reasons  for 
this  conclusion  are,  to  us,  axiomatic  and  self-evi- 
dent. 

It  is  not  our  purpose  in  this  brief  work  to  build 
a  system  of  philosophy,  but  to  lay  the  foundation 
upon  which  a  system  may  be  built  in  future,  should 
our  foundation  justify  such  a  course,  after  critical 
examination  and  scientific  tests.  For  this  reason 
we  present  the  subject  of  Opposites  from  the  po- 
sition of  our  hypothesis,  as  we  conceive  it,  together 
with  the  definitions  we  have  already  given  of  Law, 
laws  and  life,  avoiding,  as  far  as  possible,  all  dis- 
cussions of  the  subject  in  the  light  of  other 
theories. 

We  are  keenly  alive  to  the  fact  that  this  Doc- 
trine of  Opposites  is  not  new.  It  has  been  pre- 
sented in  various  forms,  and  from  different  stand- 
points, in  profound  discussion  aided  by  learning 


SCIENTIFIC  OCCULTISM.  39 

and  meditation,  by  both  ancient  and  modern  schol- 
ars; yet  we  have  never  known  it  to  have  been 
considered  from  the  standpoint  of  our  hypothesis. 
And  while  we  may  not  add  anything  new  to  the 
argument  for  the  Doctrine  of  the  Law  of  Oppo- 
sites,  we  have  this  to  our  claim,  that  the  discus- 
sion is  based  on  a  new  hypothesis,  one  that  enables 
us  to  marshal  the  facts  and  phenomena  of  life  from 
a  scientific  standpoint,  or  at  least  from  a  postu- 
late which  science  up  to  the  present  time  has  no 
right  to  deny  or  reject.  Indeed,  modern  science 
has  done  much  to^aid  in  the  solution  of  this  all- 
absorbing  problem. 

For  centuries  monism  and  dualism  have  occu- 
pied the  minds  of  great  thinkers.  At  times  the 
belief  in  monism  seemed  to  predominate,  again 
dualism  had  the  ascendency.  Evolution  compels 
us  to  change  our  view  point  constantly;  and  the 
question  has  swung  from  one  pole  to  the  other, 
demonstrating  in  this  respect,  at  least,  duality  in 
thought  upon  the  subject.  Among  those  who  have 
maintained  either  doctrine  of  monism  or  dualism, 
there  has  been  no  unanimity  as  to  the  reasons  upon 
which  they  based  their  theories. 

Let  us  consider  whether  there  be  an  irreconcil- 
able difference  between  monism  and  dualism: 
Monism  does  not  deny  the  qualitative  difference 
in  the  emotions,  sensations,  affections,  and  voli- 


40  SCIENTIFIC    OCCULTISM. 

tions  when  aroused  and  active.    That  experience 
teaches  qualitative  difference,  is  admitted  by  the 
advocates  of  both  doctrines.    The  monist  points  to 
the  fact  that  these  differences  shade  into  each 
other  and  become  unified.    But  how,  we  ask,  can 
the  recognition  of  this  fact  disprove  the  fact  of 
difference?    The  potentiality  of  the  two  poles  of 
being  is  the  blending  of  these  essential  differences. 
One  polo  is  always  more  intense  than  the  other  in 
manifestation.    According  to  this  we  assert  of  a 
thing  or  quality,  that  it  is  either  hot  or  cold,  as 
one  or  the  other  of  the  two  poles  is  active.    The 
unification  of  heat  and  cold  does  not  change  the 
essential  difference  between  heat  and  cold;  we 
know  them  by  their  qualitative  difference,  when- 
ever we  comprehend  them  in  consciousness  at  all. 
It  is  an  axiom  of  science  that  there  can  be  no 
static  condition  in  nature.    It  is  the  universality 
of  this  law  that  maintains  the  qualitative  differ- 
ence in  the  two  poles  of  expression.    If  it  were 
otherwise  there  would  be  no  orderly  sequence.  We 
may  change  the  two  poles,  reverse  them,  causing 
one  to  disappear  and  the  other  to  appear,  yet  the 
parallelism  of  the  essential  difference  remains  true 
to  itself.    We  may  reverse  the  poles  of  a  magnet, 
so  that  the  positive  becomes  the  negative  and  the 
negative  becomes  the  positive,  but  their  qualita- 
tive difference  remains  the  same  and  they  parallel 


SCIENTIFIC    OCCULTISM.  41 

each  other  through  all  changes.  In  unity  the  qual- 
ities do  not  lose  their  identity,  but  become  simply 
potential  and  impossible  of  observation.  In  mani- 
festation or  life  only  does  polarity  disclose  its  iden- 
tity. 

Both  monists  and  dualists  admit  that  in  mani- 
festation nature  is  dual.  Should  we  define  monism 
as  the  fundamental  oneness  of  things,  and  dual- 
ism as  the  fundamental  plurality  of  things,  they 
would  not  oppose  each  other.  Monism  does  not 
deny  qualitative  difference,  but  asserts  unity  of 
all.  Dualism  maintains  that  there  are  two  ulti- 
mate substances  in  nature,  and  that  they  never 
blend  or  resolve  into,  or  can  be  explained  by  each 
other.  Monism  declares  difference  in  a  qualita- 
tive sense,  while  dualism  contends  for  a  two-fold 
nature— being  and  operation  in  the  absolute 
sense;  that  psychical  and  physical  existences  are 
wholly  diverse  in  their  nature. 

It  is  axiomatic  that  there  can  be  no  generaliza- 
tion without  specialization,  no  unity  without  vari- 
ety, hence  monism  depends  upon  specialization  or 
the  many  for  its  fundamental  oneness,  and  yet  it  is 
compelled  to  admit  the  qualitative  difference  in 
specialization,  because  specialization  implies 
qualities.  Dualism  maintains  that  there  are  two 
kinds  of  substances  in  nature,  and  that  neither  can 
be  resolved  or  blended  into  each  other,  even  in 


42  SCIENTIFIC    OCCULTISM. 

operation  or  manifestation.  The  monist  contends 
that  to  conceive  of  a  thing  as  a  whole  or  a  unity, 
we  must  at  the  same  time  think  of  it  as  having 
parts,  at  least  two,  and  given  two  necessitates  in- 
numerables. 

The  theory  of  our  hypothesis  is  in  harmony  with 
the  doctrine  of  monism,  a  fundamental  oneness  of 
things,  a  single  ultimate  substance. 

There  has  always  been  the  same  amount  of  force 
in  the  universe  as  there  is  at  the  present  time, 
either  potential  or  active.  To  contend  that  there 
was  a  time  when  the  amount  of  force  was  less  than 
now,  would  be  to  assert  that  something  came  from 
no-thing,  which  is  unthinkable  and  impossible.  To 
maintain  that  the  amount  of  force  in  the  universe 
will  ever  be  less  than  at  the  present  time,  is 
equally  incomprehensible  and  unscientific;  for  if 
something  cannot  come  from  no-thing,  it  is  evident 
that  something  cannot  return  to  no- thing;  it  is 
also  opposed  to  the  axiom  that  nothing  can  ever 
be  lost.  The  assertion  that  the  amount  of  force 
now  in  the  universe  has  always  been  and  must 
forever  remain  the  same,  is  founded  on  both  reason 
and  science. 

We  posit  of  the  Unit  of  Force  the  power  to  gen- 
erate a  constant  but  limited  amount  of  energy. 
This  is  more  consistent  with  law  and  phenomena 
than  to  posit  a  single,  unlimited,  unpolarized  Unit. 


SCIENTIFIC    OCCULTISM.  43 

A  single,  unpolarized  Unit  would  be  the  whole  in 
quantity  and  quality;  the  whole  in  quantity  must 
of  necessity  include  the  whole  in  quality;  hence  no 
individuality,  no  variety,  no  specialization,  no 
consciousness.  Polarization  of  Unity  is  variety, 
the  many  in  One. 

As  the  whole  cannot  be  conceived  in  conscious- 
ness without  at  the  same  time  considering  it  as 
having  parts,  at  least  two,  no  hypothesis  could  be 
successfully  maintained  that  did  not  include  the 
many. 

Life  results  from  the  bombarding  of  these  Units 
among  themselves.  A  single  unpolarized  Unit 
would  be  both  subject  and  object,  hence  potential 
and  unconscious,  and  there  could  be  no  such  phe- 
nomena as  we  define  as  life.  A  hypothesis  based 
on  a  single  Unit  would  not  be  true  to  life,  as  we 
conceive  it.  The  true  hypothesis  must  be  based 
on  Units  of  Force,  that  cause  manifestation,  vari- 
ety, specialization.  Life  results  from  the  One 
manifesting  in  the  many. 

To  generate  a  constant  amount  of  energy  is  to 
produce  or  reproduce  a  constant  amount  of  force. 
Generation  is  the  calling  out  of  potentiality  into 
activity;  in  other  words,  the  power  of  manifesta- 
tion. It  is  evolving,  which  implies  its  opposite, 
involving.  Force  is  set  in  motion  by  the  power 
inherent  in  the  Unit  to  generate.  The  amount  of 


44  SCIENTIFIC    OCCULTISM. 

energy  each  Unit  can  generate  depends  upon  its 
limitation. 

Force  is  constant :  We  mean  by  this,  that  there 
is  so  much  energy,  motion  or  exchange  possible 
in  a  given  time  between  a  given  number  of  Units 
of  Force.  This  does  not  mean  that  the  Units  al- 
ways act  to  their  limit,  or  that  they  are  potential, 
but  that  they  have  the  possibility  either  resistent 
or  expressed  of  so  much  force  in  a  given  time.  This 
results  in  action  and  reaction  being  equal  and 
opposite.  By  this  we  mean  that  each  Unit  involves 
exactly  the  same  amount  of  energy  that  it  evolves. 
These  dual  functions  produce  opposite  results; 
they  increase  vibration  from  low  to  high,  and  de- 
crease from  high  to  low.  Whether  force  is  becom- 
ing more  intense  and  less  potential,  or  less  intense 
and  more  potential,  is  determined  by  its  manifes- 
tations, its  qualitative  differences,  which  are  al- 
ways opposite. 

The  qualitative  difference  in  things  is  brought 
out  as  the  result  of  Law.  We  define  Law  to  be  the 
necessity  for  specialization,  the  mathematics  of 
combination  of  environment. 

Pairs  of  opposites  can  be  comprehended  in  con- 
sciousness only  through  their  manifestations.  To 
illustrate:  Evil  and  good  exactly  balance  in  the 
universe;  that  is,  from  the  point  of  unity  or  whole- 
ness there  is  no  evil  and  no  good.  The  Unit  of 


SCIENTIFIC    OCCULTISM.  45 

Force  cannot  specialize  from  Unity;  one  pole  of 
expression  is  uppermost  and  then  the  other,  hence 
either  good  or  evil  is  evident;  they  cannot  both 
be  in  evidence  at  the  same  moment.  From  the 
point  of  the  universal,  whatever  is  is  right,  not 
good,  but  from  the  point  of  special  conception 
whatever  is,  is  very  likely  wrong. 

Action  and  reaction  are  equal  in  the  amount  of 
forced  is  played  and  incharacteristics  or  qualitative 
difference.  Action  and  reaction  then  are  a  pair  of 
opposites.  What  is  true  of  this  pair  of  opposites 
should  be  true  of  all  pairs.  Science  assures  us 
that  action  and  reaction  are  equal  in  the  amount 
of  force  displayed,  that  all  force  put  forth  in  action 
must  return  in  reaction.  Thus  the  results  of  action 
and  reaction  parallel  each  other  in  two  ways,  they 
are  equal  in  amount  and  opposite  in  character. 
To  state  the  same  thing  differently  we  would  say, 
that  what  you  can  posit  of  one  pole  of  expression 
you  cannot  of  the  other,  and  that  when  one  pole 
of  expression  is  kinetic  the  other  is  potential.  To 
illustrate:  Heat  and  cold  are  a  pair  of  opposites; 
when  heat  is  present,  cold  is  absent  or  potential. 
Good  and  evil  are  a  pair  of  opposites;  when  evil  is 
active,  good  is  dormant.  It  is  impossible  to  be 
sick  and  well  at  the  same  moment  of  time;  sick- 
ness and  health  may  shade  into  each  other  to 
such  an  extent  that  it  becomes  difficult  to  tell 


46  SCIENTIFIC    OCCULTISM. 

which  predominates,  but  no  matter  how  close  the 
union,  the  qualitative  difference  between  health 
and  disease  remains  true,  and  sooner  or  later  mani- 
fests, by  the  Law  of  Polarity,  as  there  can  be  no 
static  condition  in  nature. 

From  the  point  of  oneness  or  absolute  Unity, 
the  pairs  of  opposites  approximately  balance, 
therefore  in  unity  there  is  no  love  or  hate,  no  sick- 
ness or  health,  for  it  is  not  possible  to  express  both 
the  positive  and  negative  poles  of  any  one  thing 
at  the  same  moment.  The  positive  and  negative 
poles  of  things  that  are  not  the  same  in  unity 
may  have  simultaneous  expression.  For  instance, 
one  may  love,  be  good,  healthy  and  homely  at  the 
same  time,  but  he  cannot  express  any  of  these 
qualities  and  at  the  same  moment  of  time  express 
the  opposite  quality. 

In  the  Unit  of  Force  quantity  has  no  relation  to 
quality:  quality  does  not  depend  upon  the  amount 
of  force  that  the  Unit  can  generate.  Only  in  mani- 
festation does  the  Unit  appear  to  be  much  or  little. 
No  matter  how  infinitesimal  this  power  in  the  Unit 
may  be,  as  a  part  of  the  universal  whole,  the  Unit 
contains  all  the  qualities  of  that  of  which  it  is  a 
part.  In  this  respect  we  might  illustrate  by  the 
magnet:  Break  in  two  a  bar  magnet;  both  parts 
become  magnets  with  poles  at  the  ends;  this  may 
be  repeated  indefinitely.  The  same  principle  ap- 


SCIENTIFIC    OCCULTISM.  47 

plies  to  the  Unit  of  Force.  The  quantity  does  not 
affect  the  quality;  the  smallest  Unit  in  quantity 
has  in  it  all  there  is  in  quality. 

By  this  Principle  of  Polarity  inherent  in  the  Unit 
of  Force,  life  is  a  chain  of  endless  combinations 
and  specializations,  a  gathering  of  experiences 
into  each  individual  temple;  it  is  the  basic  and 
fundamental  principle  of  evolution  as  taught  by 
science.  The  Unit  of  Force  is  the  Unknowable  of 
science.  All  that  we  can  ever  know  of  it  is  through 
its  manifestations.  Knowledge  is  limited  to  the 
understanding  of  its  activities.  Its  manifestations 
are  the  many  of  dualism,  and  in  unity  they  com- 
pose the  One  of  monism. 

The  power  in  the  Unit  to  generate  force,  predi- 
cated in  the  hypothesis,  is  none  other  than  Will; 
a  subject  that  we  will  treat  at  the  close  of  this 
work. 

Phenomena  from  the  great  Unknowable  appear 
and  disappear  at  the  dictation  of  Will;  tins  end- 
less chain  of  appearances,  necessitating  combina- 
tion and  environment,  we  know  as  life.  We  collect 
data  from  the  many  manifestations,  and  through 
generalization  discover  new  laws,  but  throughout 
aeons  of  time,  all  we  can  know  of  the  Ultimate 
of  ultimates  is  what  the  pairs  of  opposites  teach, 
as  they  continue  to  parallel  each  other,  in  count- 
less manifestations,  no  two  the  same  in  quantity 
but  showing  a  persistency  of  force,  a  never-chang- 
ing purpose,  a  unity  in  variety,  a  One  Thing  in  the 
many. 


48  SCIENTIFIC  OCCULTISM. 


THE  LAW  OF  ETHICS. 

We  ask  ourself  the  questions,  why  should  I  be 
good,  why  ethical,  why  moral  1  We  seek  to  know, 
to  realize,  to  understand.  We  are  no  longer  con- 
tent to  follow  blindly.  We  want  to  know  why  we 
are  expected  to  act  in  a  certain  way  in  one  environ- 
ment and  in  a  different  way  in  another.  It  is  this 
that  leads  us  to  search  for  the  law  that  is  at  the 
foundation  of  the  various  duties  and  obligations 
known  as  moral  or  ethical.  If  there  be  such  law, 
and  its  existence  will  not  be  denied,  there  is  cause 
or  necessity  for  its  being;  and  if  we  discover  this 
law  it  will  answer  all  questions  arising  within  the 
domain  of  ethics. 

Cause  and  effect  correspond  and  are  one  in  unity, 
but  in  variety  or  activity  they  become  the  oppo- 
site expressions  of  the  law  that  lies  back  of  them. 
It  therefore  becomes  us  first  to  consider  the  nature 
of  those  conditions  known  as  ethical  or  moral,  and 
then  to  ascertain  the  law  that  necessitates  their 
existence.  And  if  the  principle  for  which  we 
contend  does  not  answer  all  questions  pertaining 
to  ethics  or  morals,  it  is  not  the  true  principle  or 
law. 

There  are  many  definitions  of  ethics,  some  are 


SCIENTIFIC    OCCULTISM.  49 

complicated  and  difficult  to  understand.  We  de- 
fine morality  to  be  the  idea  of  self  in  relation  to 
other  selves.  It  is  that  which  is  necessary  to  har- 
mony in  combination. 

Laws  inherent  in  combinations  appear  in  the 
form  of  ethical  formulas,  maxims,  and  even 
axioms.  Bear  in  mind  that  the  law  is  inherent. 

The  ideal  to  be  ethical  must  be  a  social  ideal. 
This  makes  for  human  morality,  and  suggests  the 
Law  of  Relationship,  as  existing  between  ourself 
and  other  selves,  as  the  true  principle  of  ethics. 
Let  us  see  if  this  is  borne  out  by  facts,  and  if  it  be 
possible  to  establish  our  claim  not  alone  by  the 
Principle  of  Relationship  but  by  antithesis  or  non- 
relationship. 

The  different  social  organizations  have  each 
their  own  system  of  ethics  upon  the  observance  of 
which  depends  their  welfare.  The  ethics  of  an 
organization  involves  its  very  life  principle,  and 
must  be  observed  or  death  of  the  organization  is 
the  result.  There  are  neighborhood  ethics,  muni- 
cipal, racial,  tribal,  and  many  others.  Even  a 
band  of  outlaws  have  their  code  of  ethics.  The 
ethics  of  each  body  deals  entirely  with  its  mem- 
bers in  their  relation  to  each  other  and  to  the 
organization  to  which  they  belong.  This  is  es- 
pecially the  case  in  all  secret  orders.  A  person  not 
a  member  of  such  an  order  is  not  expected  to 


50  SCIENTIFIC    OCCULTISM. 

conduct  himself  in  accordance  with  its  rules.  In 
most  orders  the  obligations  of  the  members  to 
each  other  and  to  the  organization  to  which  they 
belong,  are  kept  secret  and  could  not  be  followed 
by  persons  not  members;  yet  should  a  member  of 
such  an  organization  violate  one  of  its  rules,  he 
would  be  considered  not  ethical  or  immoral  to 
the  extent  of  the  violation  of  his  obligations, 
created  by  his  relation  to  other  members  and  to 
the  organization  as  a  whole.  The  ethical  standard 
of  an  organization  being  a  nucleus,  each  member 
is  expected  to  develop  his  individual  morality,  as 
nearly  as  possible  in  accordance  with  the  con- 
sensus of  opinion  of  the  whole. 

We  are  not  seeking  the  law  that  applies  to  a 
particular  community,  but  a  law  that  will  apply 
to  every  kind  of  organization.  Let  us  take  for 
illustration  the  act  of  lying.  Is  there  in  com- 
munity an  intrinsic  law  forbidding  lying! 

In  every  organization  there  are  certain  condi- 
tions necessary  to  its  holding  together;  one  of 
these  conditions  (intrinsic  to  combination)  is, 
that  the  word  of  each  man  shall  be  as  good  as  his 
bond;  otherwise  no  possible  business  or  associa- 
tion in  harmony  for  any  length  of  time  can  be 
maintained.  The  rule  that  applies  to  lying,  applies 
to  stealing,  adultery,  murder,  and  all  the  cardinal 
sins.  Society  in  harmony  hinges  upon  ethics.  There 


SCIENTIFIC    OCCULTISM.  51 

is  no  namby-pamby  gush,  no  religious  sentiment 
bound  up  in  this  law.  It  is  the  hard  matter  of  fact 
necessity  of  a  combination  of  people  into  a  society 
or  state.  A  band  of  thieves  must  have  its  code 
of  ethics,  and  its  members  must  be  true  to  the 
organization  and  to  each  other  in  order  to  work 
successfully  together. 

A  race  may  be  ethical  so  far  as  its  own  people 
are  concerned  and  commit  all  manner  of  crimes 
against  other  races.  Just  as  soon  however  as 
commercial  relations  arise  between  races,  a  code 
of  ethics  comes  to  the  front  as  a  flag  of  truce. 
Why?  Because  of  the  intrinsic  law  which  makes 
commerce  impossible  without  absolute  confidence 
in  the  mercantile  honor  of  the  countries  concerned. 

Ethics  apply  to  small  things  as  well  as  great. 
The  law  knows  no  distinction.  Measured  by  its 
standard  there  is  no  small  and  no  great.  A  man 
may  be  religious  and  not  ethical,  or  he  may  be 
ethical  and  not  religious.  The  moral  man  has 
been  described  as  one  who  is  centered  in  the  sphere 
of  common  duties.  This  is  based  on  the  Law  of 
Relationship.  A  man  belonging  to  the  navy  has 
ethical  duties  to  perform  that  he  would  not  have 
save  for  his  relation  to  that  body. 

If  ethics  be  what  we  claim  for  it,  that  is  a 
science,  it  can  make  no  absolute  formula  to  suit 
all  cases.  This  we  find  to  be  the  fact.  It  is  so 


52  SCIENTIFIC    OCCULTISM. 

by  reason  of  the  multiplicity  of  relations  each, 
person  bears  to  others;  for  morality  is  action  con- 
ducive to  social  welfare.  Standards  of  morality 
are  not  fixed;  opinion  changes,  and  what  at  one 
time  is  considered  moral  may  at  another  be  con- 
sidered immoral.  As  environment  creates  certain 
necessities,  it  has  much  to  do  with  ethical  stan- 
dards. One  race  or  nation  may  consider  certain 
conduct  immoral  that  another  race  would  con- 
sider not  only  moral  but  obligatory,  for  example: 
The  Thibetan  woman  who  marries  knows  that  she 
is  to  be  wife  not  only  to  the  husband,  but  to  all  of 
his  brothers  as  well.  Non-conformance  to  this 
custom  in  Thibet  would  be  immoral,  and  as  good 
ground  for  punishment  as  compliance  with  such 
conduct  in  the  American  wife.  Offensive  as  this 
may  seem  to  those  not  accustomed  to  think  of 
morality  as  the  standard  of  social  necessities,  vary- 
ing in  different  peoples  according  to  environment, 
it  is  nevertheless  true  to  environment  in  the  high 
and  almost  barren  plauteau  regions  of  Thibet, 
where  combined  effort  is  necessary  for  the  main- 
tenance of  the  family. 

Again,  if  a  citizen  of  one  country  travel  in  a 
foreign  country  under  the  protection  of  his  own, 
he  may  with  propriety  conduct  himself  in  accord- 
ance with  the  customs  of  his  country;  but  should 
he  become  a  citizen  of  the  adopted  country,  he 


SCIENTIFIC   OCCULTISM.  63 

would  be  expected  to  conform  to  the  customs  of 
this  country.  To  act  otherwise  would  not  be  ethi- 
cal. As  before  stated,  the  fundamental  law  of 
ethics  is  the  Law  of  Relationship  inherent  in  so- 
ciety. 

Let  us  consider  this  Law  in  its  application  to 
some  of  the  accepted  axioms  of  morality:  "Thou 
shalt  not  steal",  why?  Is  it  not  on  account  of  our 
relations  with  others!  Does  it  not  tend  to  chaos 
and  inharmony?  Is  it  not  destructive  to  society? 
And  is  not  ethics  the  necessity  to  make  harmony 
in  combination?  Is  there  any  other  reason  for 
this  command?  One  cannot  steal  from  himself; 
it  is  only  against  another  that  he  can  commit  the 
crime  of  theft,  and  from  him  only  by  reason  of  his 
relationship  to  him.  Formerly  according  to  the 
law  in  the  United  States,  it  was  not  possible  for 
the  husband  to  steal  from  the  wife,  owing  to  the 
peculiar  relation  existing  between  them.  This 
law  is  still  in  existence  in  some  countries.  It  con- 
siders the  two  one,  and  the  husband  the  one. 

As  with  stealing  so  it  is  with  lying.  The  ten 
commandments  are  based  on  the  idea  of  self  in 
relation  to  other  selves.  Christ  makes  a  striking 
application  of  this  law;  he  puts  the  ten  command- 
ments into  one  when  he  says:  Do  unto  others  as 
you  would  that  they  should  do  unto  you.  This 
obligation  would  be  meaningless  if  there  was  but 


64  SCIENTIFIC   OCCULTISM. 

one  man  on  the  earth,  or  if  any  number  of  people 
but  so  far  separated  as  to  have  no  possible  associa- 
tion or  relationship  to  each  other,  it  would  still 
be  without  meaning.  It  is  only  in  our  relation  to 
others  that  morality  or  ethics  can  be  conceived. 

This  is  forcibly  illustrated  in  primitive  condi- 
tions. Ethics  first  appeared  in  the  family.  It  had 
its  beginning  in  the  endeavor  to  protect  and  care 
for  the  family  as  such.  Later  tribal  laws  and  cus- 
toms came  into  existence,  as  the  result  of  the  ef- 
forts of  the  tribes  to  protect  themselves  in  their 
dealings  with  other  tribes ;  they  were  the  necessary 
means  for  protection  in  traffic  and  in  war. 

Without  some  kind  of  relationship  between  our- 
self  and  others  there  can  be  no  moral  or  ethical 
duties.  It  is  true  then  that  morality  is  based  on 
relationship.  Therefore  the  Law  of  Relationship 
is  the  foundation  of  all  morals. 

Let  us  consider  another  view  of  this  question. 
It  is  agreed  that  a,  person  cannot  steal  from  him- 
self. Some  persons  are  able  to  enter  things— rocks, 
plants,  animals,  even  persons— to  become  the  thing 
or  person  for  the  time,  getting  its  feelings  and  emo- 
tions. This  is  possible  where  great  sympathy  for 
the  person  or  thing  exists  or  where  the  condition 
is  taken  on  for  a  purpose.  It  is  accomplished  by  an 
agreement  of  the  affections  between  ourself  and 
the  object,  and  a  complete  surrender  of  self  for 


SCIENTIFIC    OCCULTISM.  55 

the  time.  Now  as  a  man  cannot  steal  from  him- 
self, by  reason  of  non-relativity,  he  cannot  steal 
from  the  object  possessed  by  him  for  they  two  are 
one  for  the  moment. 

We  have  reached  the  conclusion  that  we  cannot 
steal  from  ourselves,  and  if  by  law  or  through  sym- 
pathy or  an  agreement  of  the  affections,  we  can 
become  another  person  for  the  time,  that  is,  lose 
consciousness  of  self  in  becoming  conscious  of  the 
feelings  and  emotions  of  another  self,  it  must  fol- 
low that  while  we  are  in  that  condition,  no  matter 
how  acquired,  we  cannot  steal  from  that  person; 
and  because  we  are  that  person  for  the  time,  we 
cannot  relate  to  him.  While  we  are  in  the  condi- 
tion that  we  cannot  relate  to  another  person  we 
can  have  no  moral  or  ethical  obligations  toward 
that  person.  This  is  self  evident.  Thus  by  the 
opposite  of  the  Law  of  Eelativity,  or  non-rela- 
tionship we  are  able  to  prove  the  law  that  lies  at 
the  foundation  of  ethics  or  morals. 

There  remains  one  other  aspect  of  this  subject 
that  we  wish  to  consider  at  the  present  time.  It  is 
this:  Is  a  person  ever  justified  in  stealing,  lying 
or  violating  other  ethical  duties  that  exist  by  rea- 
son of  his  relationship  to  his  fellows?  Is  it  ever 
right  to  lie  or  steal?  To  the  first  we  answer,  yes; 
to  the  second,  no.  Take  for  example  the  case  of 
physician  and  patient.  The  patient's  condition 


56  SCIENTIFIC    OCCULTISM. 

is  such  that  should  the  physician  tell  the  trutK 
concerning  it,  his  recovery  would  be  doubtful ;  but 
should  the  physician  deceive  him  by  leading  him 
to  believe  that  there  was  no  danger  of  death,  that 
recovery  was  assured,  serious  results  could  be 
averted.  In  this  case  two  evils  are  encountered, 
and  the  physician  chooses  the  lesser.  To  deceive 
the  patient  is  a  lesser  evil  than  to  let  him  die.  But 
the  lie  is  no  less  a  lie  with  all  its  evil  results,  never- 
theless the  physician  is  justified ;  and  while  he  will 
have  to  pay  the  penalty  of  lying,  the  penalty  is 
less  than  it  would  have  been  had  he  told  the  truth 
thereby  causing  death.  This  may  seem  hard,  but 
justice  is  based  on  the  law  of  action  and  reaction 
which  are  equal.  In  this  case  the  penalty  is  the 
reaction.  The  evil  of  lying  per  se  is  as  great  in 
self  defense  as  under  any  other  circumstance.  The 
law  of  the  lie  exists,  and  its  results  continue  alike 
in  both  cases,  but  the  evil  of  death  being  the 
greater  evil  of  the  two,  law  brings  up  against  law, 
and  one  deflects  the  other  but  does  not  change  it. 
It  is  so  with  all  evils.  You  may  steal  bread  to  save 
your  own  life  or  the  life  of  another.  The  prin- 
ciple back  of  the  theft  does  not  change  because  a 
life  is  saved.  Principles  are  changeless.  Stealing 
for  any  purpose  is  theft,  but  to  save  a  life  is  the 
greater  duty  under  the  above  circumstances.  The 
person  who  steals  the  bread  is  justified,  but  this 


SCIENTIFIC   OCCULTISM.  57 

does  not  make  the  theft  any  the  less  wrong.  One 
meets  fire  with  fire,  principle  with  principle,  law 
with  law. 

So  we  cannot  commit  an  immoral  act  against  an- 
other except  as  we  in  some  manner  relate  to  that 
person.  It  follows  then,  that  if  all  relations  be- 
tween ourself  and  others  were  removed,  morality 
and  immorality  would  not  exist.  Hence  the  basic 
law  of  ethics  or  morality  is  the  Law  of  Relation- 
ship. 


58  SCIENTIFIC   OCCULTISM. 


CRIMINOLOGY. 

In  the  discussion  of  this  subject  we  shall  confine 
the  argument  to  the  application  of  the  Law  of 
Opposites. 

We  discovered  the  basic  law  of  ethics  to  be  that 
of  relativity.  Morality  is  based  on  the  strict  ob- 
servance of  the  law  of  relativity.  Criminology, 
by  the  Law  of  Opposites,  must  be  based  on  the 
non-observance  of  this  same  law.  To  state  it  other- 
wise we  would  say,  there  is  a  law,  the  harmonious 
observance  of  which  is  ethics  or  morality.  We 
name  this  law  the  principle  of  relationship,  the 
violation  of  which  is  crime.  Violation  of  this  law 
produces  opposite  results  from  its  observance,  and 
tends  to  chaos,  as  does  the  violation  of  all  law. 

The  science  of  Criminology  is  scarcely  more  than 
a  quarter  of  a  century  old.  It  includes  among  its 
representatives  some  of  the  brightest  minds  of  the 
past  two  decades,  yet  there  is  such  difference  of 
opinion  as  to  the  causes  of  crime,  that  those  who 
have  given  this  subject  the  greatest  attention  are 
divided  into  several  classes.  They  are  also  divid- 
ed in  opinion  as  to  the  best  method  of  treatment  of 
criminals. 


SCIENTIFIC    OCCULTISM.  59 

If  we  can  discover  the  cause  of  crime,  some  en- 
lightenment on  the  best  method  of  treatment 
should  appear. 

Criminologists  may  be  classed  under  two  heads: 
First,  those  who  believe  that  criminals  are  born 
such,  that  they  are  peculiarly  wicked  by  nature. 
This  position  implies  that  criminals  are  different 
in  quality,  have  different  possibilities  from  other 
individuals. 

Second:  Those  who  maintain  that  crime  is  the 
outgrowth  of  causes  outside  the  individual,  such 
as  social  organization,  education,  environment. 

The  quality  of  crime  is  certainly  inherent  in  the 
individual  or  it  could  not  be  called  out  by  circum- 
stances. It  is  a  part  of  him  or  it  could  not  be  his 
crime.  The  opinion  held  by  the  second  class  de- 
stroys all  individual  responsibility,  and  gives  to 
object  qualities  not  in  subject.  As  we  define  ob- 
ject to  be  all  outside  of  self,  from  our  standpoint 
it  is  absurd. 

These  views  are  exactly  opposite.  One  ac- 
credits crime  to  a  quality  inherent  in  the  indi- 
vidual, while  the  other  makes  crime  a  result  of 
causes  entirely  outside  the  individual  but  in  his 
personal  environment.  If  we  should  stop  here 
the  first  view  would  show  a  result  without  a  cause, 
in  this,  that  individuals  possess  unlike  qualities 


60  SCIENTIFIC   OCCULTISM. 

either  active  or  potential.  This  is  contrary  to 
our  hypothesis.  We  predicate  like  quality  in  all 
Units  of  Force.  We  do  not  say  that  all  qualities 
are  alike  active  at  the  same  time  in  all  persons, 
but  that  all  possess  the  same  qualities  either  active 
or  potential.  This  will  hardly  be  denied  in  the 
light  of  modern  science.  The  quantity  of  power 
in  each  individual  differs,  but  the  quality,  never. 
Constancy  is  found  in  quality,  inconstancy  in 
variety  or  quantity. 

It  seems  plain  from  this  reasoning  that  the 
qualities  that  make  up  morality  and  crime  are  but* 
opposite  expressions  of  one  and  the  same  thing, 
inherent  in  every  individual,  and  more  or  less 
active  in  all  persons. 

Crime  is  called  into  activity  by  environment.  A 
child  born  criminal  must  have  had  somewhere  in 
his  past  existence,  an  environment  conducive  to 
the  development  of  the  criminal  qualities  in  his 
nature.  As  like  causes  under  like  conditions  pro- 
duce like  effects,  unlike  causes  produce  unlike  re- 
sults. The  same  law  accounts  for  all  tendencies 
so  well  developed  in  many  youths.  Environment 
is  as  much  a  cause  as  anything  with  as  lasting 
result. 

If  it  be  true  that  cause  and  effect  cannot  be 
separated,  the  two  are  one,  and  travel  together. 
While  it  is  true  that  we  can  not  always  see  the 


SCIENTIFIC    OCCULTISM.  61 

cause,  yet  the  recognition  of  effect  pre-supposes 
the  presence  of  cause. 

Another  reason  for  our  position  is  found  in  the 
fact  that  criminals  strengthen  their  environment. 
A  criminal  seeks  such  environment  as  is  best 
adapted  to  the  carrying  out  of  his  criminal  ten- 
dencies. If  this  is  not  easily  found  he  creates  it, 
realizing  from  past  experiences  that  favorable 
conditions  are  necessary  to  carry  out  the  best  in 
him  along  that  particular  line  of  activity.  Man 
and  his  environment  are  one,  each  is  half  of  the 
other,  inseparable  as  are  the  two  poles  of  the 
magnet. 

The  whole  truth  from  our  standpoint  is  this: 
Criminals  who  come  into  life  such,  have  had  their 
evil  tendencies  developed  in  some  past  environ- 
ment. Criminals  not  born  such,  have  had  their 
evil  tendencies  awakened  through  environment  in 
the  present  existence. 

We  put  criminals  in  two  separate  classes.  First, 
those  who  are  actuated  from  intellectual  motives, 
and  second,  those  who  are  wholly  under  the  sway 
of  their  emotions. 

The  intellectual  criminal  is  cold,  keen,  cruel, 
diabolic.  He  loves  the  mental  excitement  that 
comes  from  pitting  himself  against  existing  social 
order.  He  schemes  and  executes  in  defiance  of 


62  SCIENTIFIC    OCCULTISM. 

law  and  its  officers.  His  kindly  emotions  are  dor- 
mant. His  intellect  is  wakened  to  the  limit.  He 
enjoys  the  danger,  the  risk,  the  excitement  of 
crime.  He  cannot  endure  the  common  place. 
There  is  no  monotony  for  him. 

Emotional  criminals  are  imbecile  babes  who 
abuse  and  injure  themselves,  revelling  in  beastli- 
ness, without  intellect,  their  whole  attention 
turned  toward  themselves.  They  care  not  to  go 
out  of  self  except  for  mere  sustenance  of  the  body. 
They  live  in  selfish  gratifications.  This  class  of 
criminals  are  exactly  opposite  in  character  to  the 
first  named,  with  less  force  and  power.  One  is 
intellectual;  his  motive  is  from  mind.  The  other 
is  actuated  by  passion  in  its  lowest  form.  These 
two  classes  express  the  two  sides  of  crime.  There 
is  as  marked  difference  between  them  as  between 
good  and  evil.  This  is  a  striking  example  of 
the  fact  that  opposite  qualities  roused  produce 
opposite  results.  Yet  the  predominating  quality 
in  each  is  in  some  slight  degree  manifested  in  the 
other.  This  is  so  by  the  Law  of  Ehythm,  accord- 
ing to  which  no  quality  can  maintain  a  static  con- 
dition. 

It  now  remains  for  us  to  consider  whether  the 
Doctrine  of  the  Law  of  Opposites  furnishes  a  guide 
for  the  treatment  of  the  two  classes  of  criminals 
we  have  described.  It  is  manifest  that  what 


SCIENTIFIC    OCCULTISM.  63 

would  be  beneficial  to  the  first  class  would  not  be 
so  to  the  second.  This  is  self-evident,  when  we 
remember  that  like  causes  produce  like  effects 
under  like  conditions,  and  that  unlike  causes  pro- 
duce unlike  results.  The  results  desired  are  oppo- 
site in  character,  hence  opposite  treatment  is  nec- 
essary. 

Every  phase  and  condition  of  life  has  its  oppo- 
site. This  is  the  Doctrine  of  the  Law  of  Oppo- 
sites.  And  just  in  proportion  as  the  opposite 
phases  balance  in  the  individual,  is  he  normal  or 
"well  balanced ". 

The  opposite  quality  from  the  predominating 
one  in  each  class  of  criminal,  should  be  roused  and 
made  active,  that  he  may  become  normal.  By  so 
doing  the  energy  now  all  sent  in  one  direction, 
would  be  part  sent  in  the  opposite  direction,  in 
the  one  case  producing  a  less  active  intellect  and 
more  emotion,  in  the  other  producing  more  intel- 
lect and  less  emotion. 

This  is  the  treatment  prescribed  by  the  Doctrine 
of  the  Law  of  Opposites.  The  practice  is  not  easy 
in  all  cases,  when  first  attempted,  but  it  is  well  to 
persist  in  this  direction.  Perfection  of  character 
according  to  this  principle  makes  the  perfect  man. 

Let  us  apply  this  doctrine  to  the  emotional  crim- 
inal. What  have  we  to  accomplish  here?  We 
answer,  to  save  the  man  from  himself,  from  his 


64  SCIENTIFIC    OCCULTISM. 

own  self-destruction.  His  treatment  should  be 
such  as  will  rouse  his  interest  in  things  outside 
himself.  A  detail  of  any  plan  is  not  the  purpose 
of  this  work;  the  sole  object  being  to  present  the 
Doctrine  of  the  Law  of  Opposites  in  its  application 
to  the  subject  under  consideration. 

As  for  the  intellectual  criminal,  it  is  evident 
that  the  treatment  suggested  for  the  emotional 
criminal  would  not  in  the  least  avail.  The  object 
to  be  accomplished  in  this  case  is  to  rouse  the 
kindly  feelings  in  the  individual.  He  is  cold, 
cruel;  he  injures  for  pure  love  of  it.  The  excite- 
ment of  crime  is  a  tonic  to  him.  The  sympathies 
of  such  a  one  should  be  stirred  to  action.  He  must 
be  made  to  feel  what  his  victims  suffer,  that  it  be- 
come possible  for  him  to  have  sympathy  for  them. 
It  is  the  lack  of  responsive  emotions  that  enables 
him  to  be  what  he  is.  One  of  large  sympathies 
suffers  when  he  sees  another  suffer.  Likewise 
suffering  enables  one  to  sympathize  with  another 
who  is  alike  afflicted.  The  law  of  affinity,  that 
like  principles  work  together,  is  accepted  in  sci- 
ence. In  this  case  it  is  necessary  to  rouse  the 
sympathies  of  the  individual  before  it  is  possible 
for  him  to  feel  with  his  victim.  When  he  has  been 
made  to  suffer,  as  he  has  caused  others  to  suffer, 
his  sympathies  for  the  injured  will  be  roused.  He 
will  feel  as  they  feel,  sorrow  as  they  sorrow.  As 


SCIENTIFIC   OCCULTISM.  65 

cold  departs  when  heat  is  present,  so  will  the  cold 
element  in  his  nature  give  place  to  kindly  emo- 
tions which  are  warm.  His  activities  along  the 
line  in  which  he  formerly  delighted  will  be 
changed.  He  will  become  a  normal,  well  balanced 
individual.  "An  eye  for  an  eye  and  a  tooth  for  a 
tooth ' '  may  sound  harsh  to  the  mind  of  the  Twen- 
tieth Century,  but  the  Mosaic  law  was  fraught 
with  sound  philosophy  in  this  regard. 

We  have  presented  this  from  the  standpoint 
of  our  philosophy  or  that  of  our  hypothesis,  which 
we  contend  is  the  only  premise  from  which  a  com- 
prehensive and  intelligent  consideration  of  ethics 
and  crime  can  be  presented.  We  have  shown  that 
all  qualities  are  alike  in  all  individuals;  that  good 
and  evil,  as  all  other  qualities,  are  called  out 
through  social  structure,  education,  and  environ- 
ment, and  developed  in  some  previous  condition  in 
the  individual  called  criminal  from  birth. 

We,  have  shown  that  there  are  two  classes  of 
criminals;  one  an  individual  wholly  without  feel- 
ing, the  result  of  excessive  mental  activities;  the 
other  a  being  of  no  intellect,  the  product  of  the 
emotions;  each  class  showing  opposite  qualities 
of  the  same  thing.  As  the  two  classes  of  criminals 
are  the  product  of  causes  diametrically  opposite, 
it  is  plain  that  they  require  treatment  of  a  different 


66  SCIENTIFIC    OCCULTISM. 

nature,  such  as  will  rouse  the  qualities  dormant 
in  each. 

Ethics  or  morality  is  based  on  the  law  of  rela- 
tivity. Crime  is  its  opposite,  and  has  its  found- 
ation in  the  failure  to  observe  this  law.  In  Unity 
there  can  be  neither  morality  nor  crime;  because, 
in  unity  there  could  be  no  relativity,  hence  no  non- 
relativity. 

The  Doctrine  of  the  Law  of  Opposites  solves  this 
problem  of  Morality  and  Crime,  and  prescribes  a 
remedy  for  the  latter.  We  have  written  this 
chapter  merely  to  show  the  application  of  the  Doc- 
trine of  the  Law  of  Opposites  to  one  of  the  greatest 
problems  in  life.  It  will  be  found  infallible. 


SCIENTIFIC    OCCULTISM.  67 


MIND  AND  MATTER. 

To  make  a  more  concrete  representation  of  the 
Doctrine  of  the  Law  of  Opposites,  we  will  illus- 
trate by  one  of  the  great  pairs  of  opposites— Mind 
and  Matter.  We  use  the  word  mind  in  its  broad- 
est and  most  comprehensive  meaning,  to  express 
the  invisible  as  opposed  to  the  visible,  although  in 
the  ordinary  acceptance  of  the  word  it  is  looked 
upon  as  intellect.  Mind  as  we  use  the  term  in- 
cludes the  feelings,  emotions,  volitions,  and  mental 
experiences  of  the  individual. 

There  are  certain  tests  or  principles  that,  when 
applied,  enable  us  to  discover  and  determine  the 
various  pairs  of  opposites,  one  of  which  is  this, 
that  what  you  can  posit  of  one  pole  of  expression 
you  cannot  of  the  other.  This  is  a  universal  test. 

All  pairs  of  opposites  are  one  and  inseparable  in 
regard  to  individuality,  but  two  in  qualitative  dif- 
ference or  characteristics.  They  are  rhythmic  in 
expression,  the  result  of  action  and  reaction,  and 
present  diametrically  opposite  sides  of  the  same 
thing.  One  of  a  pair  of  opposites  does  not  create 
the  other,  but  accompanies  it  always  and  follows 
rhythmically  (barring  interference  of  Will)  in  ex- 


68  SCIENTIFIC   OCCULTISM. 

pression.  Disease  cannot  be  said  to  be  the  result 
of  health,  nor  evil  to  be  the  child  of  good.  The 
two  aspects  of  any  one  thing  can  never  be  present 
at  the  same  moment  of  time,  but  follow  each  other 
according  to  an  innate  principle. 

Opposites  attract  and  seem  to  unify.  The  point 
of  apparent  unification  is  that  point  where  ap- 
proximately no  force  is  exerted  in  either  direction. 
Though  they  seem  to  blend,  they  do  not.  This  is 
the  paradox  of  the  opposites. 

Qualitative  difference  as  it  appears  in  the  op- 
posite poles  of  expression,  must  always  have  ex- 
isted. There  was  never  a  time  when  evil  was  not, 
nor  a  time  when  good  had  a  beginning.  To  say 
otherwise  would  be  to  argue  that  something  came 
from  no-thing,  which  would  be  an  absurdity.  For 
the  same  reason  evil  will  always  be.  We  do  not 
say  that  evil  will  always  exist  in  expression,  but 
that  the  principle  of  evil  must  forever  remain  a 
fact.  It  must  be  so  or  good  could  not  remain  a 
fact.  Hence  qualitative  difference  in  things  is  co: 
existent  with  Thing-in-itself  out  of  which  it  came. 
The  cause  of  the  manifestation  being  Law  or  the 
necessity  to  specialize. 

In  Matter  all  things  are  one;  in  mind  are  indi- 
viduals or  many.  Our  bodies  are  not  our  own; 
we  devour  each  other,  are  passing  through  each 
other.  All  Matter  is  a  continual  shift  of  the  one 


SCIENTIFIC  OCCULTISM.  69 

thing.  For  example:  Draw  a  circle  and  place 
within  it  a  number  of  dots.  The  circle  will  rep- 
resent matter,  the  dots  will  represent  mind.  Thus 
in  variety  (mind)  is  unity,  or  in  unity  (matter) 
is  variety.  The  variety  in  matter  consists  in 
density  and  location.  Mind  on  the  contrary  finds 
its  variety  in  its  manifested  energy,  and  its 
stability  in  its  individuality.  Yet  Mind  and 
Matter  are  the  inseparable  poles  of  the  same 
thing.  Mind  has  its  stability  in  its  individ- 
uality, its  change  in  its  manifested  energy. 
Matter  has  its  stability  in  its  unity,  and  its 
variety  in  location  and  density.  The  stability  of 
anything  is  its  invisible  constancy.  All  things  are 
both  visible  and  invisible.  Invisibly  matter  is 
unity,  visibly  matter  is  variety.  Invisibly  mind 
is  variety,  visibly  mind  is  unity  or  one.  The  in- 
visible of  anything  is  the  opposite  of  the  visible. 
Thus  what  you  can  posit  of  one  of  the  Pairs  of 
Opposites,  you  cannot  of  the  other. 

Like  forces  work  together  along  the  same  lines. 
Applied  to  mind,  this  principle  produces  grand 
results.  Mind  exercised  upon  mind,  produces 
grandly  in  matter.  Mind  exercised  upon  the  ob- 
jective produces  mildly  in  matter.  He  who  lives 
in  things  is  a  baby  compared  with  one  who  lives 
in  mind.  I  do  not  mean  that  his  body  is  weak ;  he 
may  be  an  elephant,  a  giant;  I  simply  mean  that 


70  SCIENTIFIC    OCCULTISM. 

lie  expresses  comparatively  nothing.  On  the  con- 
trary when  force  is  sent  from  mind  to  mind,  when 
invisible  revels  in  invisible  rather  than  in  things, 
the  material  expression  is  something  lofty  and 
telling.  Mind  rejects  its  opposite  pole;  it  never 
becomes  one  with  matter,  but  mind  coalesces  with 
mind,  producing  great  results  in  matter. 

Mind  is  the  positive  and  matter  the  negative 
form  of  vibration.  Mind  being  positive  does  in 
exactly  the  reverse  way  from  matter.  Mind  is 
projectile  in  power,  dynamic  in  force,  unconfined 
and  transcendent  of  space  and  time,  it  is  a  unit 
and  indivisible.  Matter  on  the  contrary  depends 
upon  time  and  space.  It  is  inert,  plastic  and 
divisible.  Mind  molds  and  matter  receives  the 
impressions.  Matter  is  an  expression  of  mind  re- 
versed. It  takes  impressions  as  a  camera  takes 
pictures,  in  a  reversed  manner. 

Cause  is  mind,  expression  is  matter;  abstract  is 
mind,  concrete  is  matter;  the  general  is  mind,  the 
special  is  matter.  All  that  you  can  posit  of  mind 
you  cannot  of  matter  and  vice  versa.  When  in- 
visible mind  brings  forth  visible  matter,  it  does 
nothing  more  than  to  condense  an  already  existing 
thing,  so  the  senses  cognize  that  which  existed  be- 
fore but  could  not  be  seen.  Matter  is  the  definite 
form  of  the  indefinite.  Matter  defines,  because  in 


SCIENTIFIC  OCCULTISM.  71 

becoming  visible  it  binds  itself,  consequently  it  is 
diametrically  opposed  to  mind  in  substance. 

From  the  point  of  unity,  mind  and  matter  ex- 
actly balance  in  the  universe.  One  accompanies 
the  other  always,  as  effect  follows  cause.  Only 
in  its  cruder  manifestations  does  effect  appear  to 
follow  cause,  so  with  Mind  and  Matter. 

In  this  and  the  two  preceding  chapters  we  have 
given  enough  to  illustrate  the  Doctrine  of  the  Law 
of  Opposites  as  taught  in  this  work.  We  will  now 
consider  immortality  from  the  standpoint  of  our 
hypothesis. 


72  SCIENTIFIC    OCCULTISM. 


IMMORTALITY 
INDIVIDUAL  AND  UNIVEESAL. 

Questions  are  constantly  arising  that  the  human 
intellect  is  called  upon  to  solve,  we  might  add  com- 
pelled by  an  ever  ceaseless  law  to  struggle  with 
always.  And  none  is  more  vital  or  of  more  far 
reaching  importance  to  man  than  the  mortality 
or  immortality  of  the  soul. 

Attempts  are  made  by  schools  of  theology  to 
decide  this  question  for  us,  basing  their  authority 
solely  on  the  Bible  as  the  inspired  word  of  God. 
Closing  the  door  to  all  reasoning  on  the  subject, 
ignoring  all  argument  based  on  reason  and  main- 
tained by  logic,  they  simply  assume  the  truth  of 
the  subject.  Now  as  we  can  find  no  two  persons 
who  exactly  agree  in  their  interpretation  as  to  the 
true  meaning  of  the  Bible,  it  is  safe  to  say  that 
either  this  authority  is  not  infallible  or  the  indi- 
viduals relying  upon  it  do  not  understand  its  true 
meaning.  We  must  admit  one  of  these  conclu- 
sions, unless  we  agree  that  immortality  means 
something  different  to  different  individuals. 

If  our  philosophy  be  what  we  claim  for  it,  it 
must  furnish  a  solution  of  this  as  well  as  all  other 


SCIENTIFIC    OCCULTISM.  73 

questions  pertaining  to  human  life  and  welfare. 
The  magnitude  of  the  question  or  its  importance 
must  not  deter  us.  These  are  lost  sight  of  in  the 
argument,  and  our  whole  energy  concentrated 
upon  the  problem  and  the  principles  upon  which 
the  solution  rests.  In  the  application  of  principles 
there  is  no  small  and  no  great,  one  problem  is  of 
as  much  importance  as  another. 

In  order  to  clearly  understand  our  presentation 
of  this  subject  it  is  necessary  first  to  understand 
what  we  mean  by  immortality.  We  define  life  as 
variety,  motion,  manifestation,  specialization. 
What  then  is  immortality  but  an  endless  continua- 
tion of  these  conditions.  If  our  definition  of  life 
be  correct,  our  conception  of  immortality  must 
also  be  true.  According  to  our  understanding  of 
life  and  immortality  we  will  present  this  argu- 
ment. 

The  generally  accepted  idea  of  immortality  is 
the  continuance  in  some  permanent  state  or  condi- 
tion. According  to  our  philosophy  this  is  not  pos- 
sible owing  to  the  law  of  rhythm  which  governs 
all  forms  of  life.  Perfection  is  possible  only  in 
the  climax  of  a  rhythm.  As  no  static  condition 
exists  in  nature,  a  climax  is  no  sooner  reached 
than  (barring  the  interference  of  the  Will)  its 
opposite  appears.  The  climax  of  any  condition  is 
the  beginning  of  its  opposite.  Consider  the  rose: 


74:  SCIENTIFIC    OCCULTISM. 

It  grows  to  perfection  as  a  flower,  when— behold 
the  mystery— the  reverse  condition  appears,  and 
it  starts  on  its  way  to  perfection  in  another  direc- 
tion—the production  of  a  perfect  seed.  Energy 
being  constant,  from  the  death  of  the  seed  a  new 
flower  is  born. 

Completion  of  a  rhythm  is  the  only  possible 
perfection.  A  perfect  plant  or  animal  is  the  one 
that  perfectly  fulfills  its  mission  in  nature  what- 
ever that  may  be.  Not  every  climax  is  a  perfect 
product  along  its  particular  line.  Also  ideals 
differ  as  individuals  differ.  If  all  men  were 
agreed  in  ideals,  there  would  be  but  one  man,  be- 
cause all  would  occupy  the  same  point  in  space 
and  time.  A  man's  ideal  is  himself.  Though 
ideals  change,  the  principle  of  perfection  does  not, 
and  perfection  is  a  fact,  else  we  could  have  no 
knowledge  of  imperfection.  We  can  have  no 
knowledge  of  a  condition  save  by  contrast  with 
its  opposite. 

Let  us  consider  the  subject  of  immortality  from 
a  scientific  standpoint,  and  see  if  known  principles 
and  axioms  of  science  do  not  furnish  proof  of  in- 
dividual immortality. 

Science  posits  that  nothing  is  ever  lost:  It  is 
self-evident  that  generalization  without  individ- 
uals to  unify  is  impossible.  We  cannot  conceive 
of  generalization  without  at  the  same  time  being 


SCIENTIFIC    OCCULTISM.  75 

conscious  of  the  things  generalized.  This  will  not 
be  denied.  Then  we  cannot  lose  individuality 
without  losing  generalization.  In  unity  there  is 
no  generalization  and  no  specialization— an  ap- 
proximately static  condition  is  reached,  as  nearly 
static  as  the  law  of  rhythm  will  permit.  This 
axiom  of  science,  that  nothing  is  lost,  is  a  statement 
of  a  generalization  of  individual  things,  covering 
ages  of  experience  by  innumerable  scientists.  This 
axiom  is  evident  for  another  reason:  If  some- 
thing cannot  come  from  no-thing,  something  can 
never  become  no-thing,  therefore  can  never  be  lost. 

Force  is  constant.  Action  and  reaction  are 
equal  in  force  and  opposite  in  direction.  This 
could  not  be  so  if  force  moved  always  in  one  direc- 
tion. Evolution  implies  involution,  specialization 
implies  generalization,  in  obedience  to  the  law  of 
the  constancy  of  force.  Generalization  is  cause, 
specialization  is  effect  or  vice  versa.  Cause  and 
effect  are  one  and  indivisible.  That  which  cannot 
be  divided  is  the  true  unit.  Individuality  cannot 
be  divided,  and  as  nothing  is  ever  lost  the  indi- 
vidual is  intact. 

The  very  nature  of  generalization  and  speciali- 
zation necessitates  infinity  in  number,  and  as  cause 
and  effect  can  never  be  separated,  the  individuals 
unified  in  generalization  can  never  be  lost,  hence 
they  are  immortal. 


76  SCIENTIFIC    OCCULTISM. 

Another  principle  of  science  that  gives  support 
to  this  argument  is  this:  Energy  in  one  form 
may  be  transformed  into  energy  of  any  other  form. 
Energy  never  continues  in  any  one  form,  and  it 
has  become  an  accepted  fact  in  science,  that  from 
a  definite  amount  of  force  in  one  form  definite 
amounts  in  other  forms  result.  Hence  among  the 
several  forms  in  which  force  appears  the  quantita- 
tive relations  are  fixed.  This  law  of  the  Trans- 
formation of  energy,  according  to  which  each  force 
manifestation  either  directly  or  indirectly  is 
changed  into  other  forms  in  the  physical  world, 
operates  with  equal  exactness  between  the  mental 
forms  of  force.  All  forms  of  force  whether  heat, 
light,  electricity,  magnetism  or  chemical  attrac- 
tion are  transformable  into  each  other,  also  into 
those  forms  of  force  known  as  sensation,  emotion, 
thoughts,  and  are  again  retransformable  into  their 
original  forms. 

Now  generalization  cannot  be  conceived  in  con- 
sciousness without  specialization  because  they  are 
the  two  poles  of  the  same  thing;  one  follows  the 
other  as  cause  and  effect.  In  another  sense  they 
do  not  follow  each  other,  for  by  the  law  of  rhythm, 
when  the  limit  of  energy  is  reached  in  specializa- 
tion the  reaction— generalization— appears.  In 
fact  generalization  and  specialization  are  contin- 
ually going  on,  but  one  or  the  other  predominates. 


SCIENTIFIC    OCCULTISM.  77 

Science  admits  cause  and  effect  to  be  the  oppo- 
site expressions  of  one  and  the  same  thing,  that 
one  cannot  be  without  the  other,  that  they  can 
never  be  divorced.  If  this  be  true,  then  cause  and 
effect  are  the  two  sides  of  a  one  thing,  for  things 
that  are  inseparable  must  belong  to  the  same 
thing.  As  every  cause  has  its  effect,  so  is  every 
effect  fathered  by  its  own  cause.  Hence  every 
phenomenon  is  composed  of  two  parts— that  which 
we  cognize  with  our  physical  senses,  and  that 
which  causes  the  phenomenon  and  cannot  be  so 
cognized,  but  may  be  comprehended  in  conscious- 
ness, for  consciousness  and  knowledge  are  differ- 
ent. 

Science  further  teaches  that  the  elements  of  the 
physical  body  can  never  be  destroyed;  that  they 
can  be  changed  and  modified  but  never  lost.  If 
body  is  result,  the  half  of  that  which  is  known  as 
cause,  or  vice  versa,  we  care  not  which,  and  if 
cause  and  effect  can  never  be  separated,  one  half 
cannot  be  lost  while  the  other  remains.  The  thing 
itself  must  be  or  neither  half  can  exist.  We  can- 
not conceive  of  a  thing  without  the  co-existence  of 
its  parts.  To  annihilate  a  part  is  to  lose  the 
thing  as  a  whole.  The  question  may  be  asked 
how  we  connect  this  argument  with  a  conscious 
immortality  of  the  soul.  We  answer,  by  memory, 
which  is  the  synthetic  consciousness  of  the  indi- 


78  SCIENTIFIC    OCCULTISM. 

vidual's  experiences,  and  which  become  his  dis- 
tinctive feature  or  marking,  separating  him  from 
all  other  individuals. 

By  recalling  experiences  they  become  familiar 
memories,  and  by  constant  practicing  they  become 
automatic,  as  in  the  case  of  the  pianist,  they  grow 
into  the  being.  The  sum  total  of  our  individual- 
ity at  the  present  moment,  is  the  sum  of  our  past 
experiences  strung  on  the  cord  of  memory.  It  is 
in  this  way  that  memory  becomes  the  synthetic 
consciousness  of  our  past  experiences— it  registers 
itself  into  the  being,  making  of  each  an  individual 
unlike  all  the  rest. 

Memory  being  the  photograph  of  the  individ- 
ual's past  experiences  in  cause  and  effect,  all  mem- 
ories are  everlastingly  part  and  parcel  of  him,  his 
chain  of  causes  and  effects  and  his  alone. 

Now  if  force  is  constant,  if  action  and  reaction 
are  equal  and  opposite,  if  nothing  is  ever  lost,  if 
there  is  no  hiatus  in  nature  anywhere,  if  cause  and 
effect  cannot  be  divorced,  and  if  memory  is  the 
synthetic  consciousness  of  the  individual's  exper- 
iences which  separates  him  from  all  the  rest,  how 
can  the  individual,  invisible  coil  of  being  be  di- 
vided, lost,  or  destroyed.  If  these  laws  and  axioms 
of  science  do  not  prove  the  endless  existence  of  the 
soul  in  continued  possession  of  a  distinct  individ- 


SCIENTIFIC   OCCULTISM.  79 

uality  and  consciousness,  of  what  value  are  they 
in  any  branch  of  science  or  elsewhere? 

We  have  shown  that  universal  immortality,  in 
the  sense  that  all  things  are  immortal,  is  a  fact. 
We  postulate  immortal  Units  of  Force  with  power 
to  generate  a  constant  but  limited  amount  of  en- 
ergy, no  two  alike  in  quantity.    A  true  unit  can- 
not be  added  to  or  taken  from.    If  it  were  possible 
to  add  to  it,  the  quantity  added  could  be  sub- 
tracted, hence  if  it  could  be  added  to,  it  would  not 
be  a  true  unit.      Thus  our  Unit  of  Force  is  sim- 
ple.   We    postulate    nothing    of    it    except    the 
power    to    generate    energy    and    that    nothing 
can  be  added  or  taken  away.     The  Unit  of  Force 
is  the  pure  Ego,  of  which  we  can  know  nothing 
except  that  which  we  predicate  of  the  Unit  of 
Force.    That  which  results  from  the  activities  of 
the  pure  Ego  we  call  the  alter  ego.    In  the  alter 
ego  is  stored  the  experiences  of  the  pure  Ego.   Tlia 
experiences  of  pure  Ego  constitute  the  alter  ego, 
which  pure  Ego  trails  behind  it  like  the  tail  of  a 
comet,  sometimes  bright,  again  dim,  according  to 
the  activity  or  potentiality  of  the  Unit.    Alter  ego 
is  inseparable  from  pure  Ego,  as  is  cause  from 
effect;  they  are  a  pair  of  opposites,  the  result  of 
the  Unit's  polarization.    Pure  Ego  is  conscious  of 
its  mate  in  which  is  stored  all  experiences  through 
which  it  has  passed.      Self -consciousness  belongs 


80  SCIENTIFIC    OCCULTISM. 

to  pure  Ego;  the  alter  ego  is  that  of  which  the 
pure  Ego  is  conscious.  As  cause  and  effect  are 
but  halves  of  the  same  thing,  and  one  cannot  be 
lost  or  destroyed  while  the  other  remains,  we  posit 
the  immortal  Unit  as  cause,  the  alter  ego  as  result. 
And  as  the  Unit  has  the  power  to  generate  force 
constantly,  it  can  readily  be  seen  that  the  chain 
or  alter  ego  is  never  broken,  and  that  each  event 
is  welded  to  all  the  others.  Further  this  constancy 
of  force  generation  makes  a  break  in  the  individual 
Unit  impossible. 

Consciousness  is  the  result  of  change  or  friction. 
It  is  evident  then  that  while  there  is  no  change 
or  friction  there  can  be  no  consciousness.  Where 
the  activities  are  slight,  no  self-consciousness  is 
possible.  It  does  not  follow,  however,  that  there 
is  a  total  absence  of  consciousness  where  there  is 
but  a  limited  amount  of  energy  generated.  Con- 
sciousness exists,  but  it  is  not  self-consciousness. 
It  is  what  may  be  called  a  universal  consciousness, 
a  sub-consciousness,  the  other  pole  of  self-con- 
sciousness. 

Sub-consciousness  is  concomitant  of  two  causes : 
First,  where  there  is  but  slight  activity  in  the  Unit 
of  Force,  and  second,  where  the  Unit  of  Force  is  so 
limited  in  power  to  generate  energy,  that  it  cannot, 
when  in  the  low  tide  of  its  rhythm,  produce  suffi- 
cient motion  to  raise  its  consciousness  to  what  we 


SCIENTIFIC  OCCULTISM.  81 

term  self-consciousness.  To  illustrate:  Suppose  a 
Unit  of  Force  with  power  to  generate  what  we  may 
call  one  horse  power,  while  another  has  power  to 
generate  two,  six  or  even  ten  horse  power.  It  is 
evident  that  the  Unit  with  the  greatest  generative 
power  will  produce  the  greatest  amount  of  fric- 
tion, hence  the  greater  degree  of  consciousness. 

The  difference  between  sub-consciousness  and 
self-consciousness  arises  in  the  manner  we  have 
indicated;  in  quality  they  are  one,  they  differ  only 
in  degree.  The  less  complex  activities  result  in 
sub-consciousness,  while  the  more  heterogeneous 
activities  of  the  Unit  produce  self-consciousness. 
There  must  be  a  point  then  where  sub-conscious- 
ness passes  into  self -consciousness,  and  at  this 
point  the  individual  responsibility  of  the  Unit  of 
Force  begins:  it  is  the  point  where  individuality 
emerges  from  universality. 

Let  us  carry  the  illustration  further,  and  im- 
agine a  Unit  of  Force  so  limited  in  its  power  to 
generate  energy  that  it  represents  but  a  small 
fraction  of  one  horse  power,  and  its  activity  at 
high  tide  not  powerful  enough  to  raise  it  to 
self-consciousness,  but  must*  forever  remain  in  the 
condition  of  sub-consciousness  or  universal  con- 
sciousness. For  such  a  Unit  there  would  be  no. 
responsibility,  no  individuality,  no  good,  no  evil, 
no  heaven,  no  hell,  yet  the  quality  of  this  Unit  is 


SCIENTIFIC    OCCULTISM. 


like  that  of  all  units;  its  limitation  is  in  its  power 
to  generate  energy— its  quantity. 

While  this  is  the  true  condition,  we  cannot  say 
what  Units  of  Force  are  so  limited,  on  account  of 
the  law  of  rhythm.  A  Unit  of  Force  may  be  sub- 
conscious at  the  low  tide  and  self-conscious  at  the 
high  tide  of  its  rhythm.  All  matter  is  energized 
by  these  Units  of  Force,  but  the  activity  of  the 
rock  is  so  slight  that  it  has  not  self-consciousness, 
neither  has  the  sand  on  the  beach. 

Comparing  the  amount  of  matter  that  is  ener- 
gized by  Units  of  Force  that  have  sufficient 
energy  to  vibrate  self-consciously,  with  the  vast' 
amount  of  substance  that  is  not  self-conscious,  we 
find  that  sub-conscious  matter  exceeds  a  thousand 
fold  that  which  is  self-conscious ;  that  only  a  small 
per  cent  of  the  Units  of  Force  have  sufficient  en- 
ergy to  become  self-conscious. 

All  Units  of  Force  are  individualized  and  are 
either  conscious  or  sub-conscious.  Everything  pos- 
sesses consciousness  in  this  sense.  Psychometry  is 
based  on  this  principle.  The  psychometrist  forces 
or  blends  his  energy  with  the  sub-consciousness  of 
the  rock  or  whatever  the  object  may  be,  getting 
its  past  life  and  history,  by  taking  it  into  his  self- 
consciousness  and  passing  judgment  upon  it.  In- 
dividuality then  shades  into  non-individuality, 
self-consciousness  into  unconsciousness. 


SCIENTIFIC    OCCULTISM.  83 

All  Units  of  Force  are  polarized.  Some  never 
attain  individual  immortality,  according  to  our 
understanding  of  the  term.  They  never  reach  in- 
dividual responsibility  on  account  of  their  limited 
power  but  go  to  make  up  universal  immortality. 

All  Units  are  in  constellations.  Our  thoughts 
group  in  constellations ;  an  event  occurs,  it  at  once 
calls  up  others  akin  to  it.  An  idea  seizes  us,  it 
may  be  of  beauty,  love  or  hate,  similar  ideas  out 
of  the  past  immediately  show  themselves,  the  most 
intense  thought  becoming  the  center  around  which 
the  others  cluster.  Thoughts  are  eternal ;  they  are 
welded  together  by  that  inseparable  nexus— the 
Will— the  cause  of  their  existence.  The  synthetic 
consciousness  of  thoughts  we  name  memory,  the 
vividness  of  which  depends  upon  the  intensity  of 
the  Unit  of  Force. 

Individual  immortality  then  is  a  fact  for  all 
those  Units  of  Force  that  have  sufficient  power  to 
raise  sub-consciousness  into  self-consciousness, 
thus  producing  responsibility  and  individual  im- 
mortality. 


84  SCIENTIFIC   OCCULTISM. 


THE   WILL. 

Thus  far  we  have  considered  man  as  a  Unit  of 
Force,  a  dynamic  center  of  energy  controlled  math- 
ematically by  law,  with  no  power  on  his  part  to 
in  any  way  modify  it.  He  has  figured  as  a  result, 
a  being  whose  chain  of  causes  and  effects  are 
welded  together  by  the  Law  of  Polarity,  a  mere 
product  of  polarized  force,  an  automaton,  without 
power  of  choice,  an  absolute  necessity,  an  inevita- 
ble thing  lacking  all  responsibility  for  good  and 
evil,  a  mathematical  certainty  at  all  times. 

We  now  wish  to  consider  man  in  the  aspect  of  a 
being  of  free  and  sovereign  Will,  having  the  power 
to  choose  in  an  instant  of  time  between  the  two 
poles  of  his  being,  to  direct  and  control,  to  its 
limit,  his  Unit  of  Force,  to  attain  and  realize  the 
fruits  of  his  choice  always  within  the  limits  of 
his  force  generation.  This  aspect  of  man  makes 
of  him  a  free  agent,  absolutely  responsible  for  his 
thoughts  and  conduct— the  maker  of  his  own 
destiny,  arbiter  of  his  own  fortune. 

Considered  as  an  attribute  of  man,  we  define 
Will  as  a  free  and  sovereign  power  inherent  in  the 
Unit  of  Force.  It  is  the  power  to  choose,  to  wish 


SCIENTIFIC    OCCULTISM.  85 

or  desire.  Will  pure  and  simple  is  force  desiring. 
One  may  will  at  random  for  impossible  as  well  as 
possible  things;  there  is  no  limit  to  the  power  of 
Will  to  desire. 

The  power  to  choose  implies  things  from  which 
to  choose.  That  which  is  chosen  is  something 
different  from  the  power  which  selected  it.  That 
out  of  which  Will  makes  its  choice  is  environment. 
The  word  environment  includes  everything  out- 
side of  pure  Ego— all  other  Egos  and  everything 
apart  from  the  particular  Ego  desiring.  Pure 
Ego  seeks  the  other  half  of  itself— object— 
environment.  Except  in  connection  with  environ- 
ment Will  could  not  be  comprehended  in  con- 
sciousness. It  is  Ego  seeking  to  wed  outsideness, 
which  apart  from  environment  would  be  incom- 
prehensible. 

Force  and  Will,  as  we  define  them  are  not  the 
same.  Will  is  desire  pure  and  simple,  and  in  the 
abstract,  unattended  by  any  force.  We  may  de- 
sire a  thing  without  using  the  least  energy  to  ac- 
quire the  thing  desired,  we  are  conscious  that  we 
desire  the  thing,  and  at  the  same  time,  equally 
conscious  that  we  are  using  no  force  to  realize 
the  thing  desired.  It  is  true  that  the  thing  we 
most  desire  we  often  make  no  attempt  to  get  for 
the  reason  that  it  is  impossible  to  acquire  it.  Yet 
our  longing  for  it  shows  our  desire,  which  is  Will, 


86  SCIENTIFIC    OCCULTISM. 

pure  and  simple.  Thus  we  distinguish  between 
Will  and  force,  in  the  abstract.  • 

Ego  unites  with  environment  through  Will.  To 
the  extent  that  it  succeeds  in  this  does  it  build  the 
alter  ego,  which  we  have  described  in  a  previous 
chapter.  The  alter  ego  may  be  added  to  indefinite- 
ly. In  this  respect  it  is  the  opposite  of  the  pure 
Ego  which  is  the  true  Unit  and  cannot  be  added 
to  or  subtracted  from.  Will  selects  the  entire  body 
of  the  alter  ego,  in  this  sense  that  it  is  the  nexus 
which  unites  the  experiences  of  the  pure  Ego— 
the  Unit  of  Force— into  a  chain  without  beginning 
or  end.  The  synthetic  consciousness  of  which  is 
memory. 

It  is  self-evident  that  if  man  had  not  the  power 
of  free  will,  he  would  have  no  responsibility.  The 
free  and  sovereign  Will  is  the  principle  of  indi- 
vidual responsibility. 

The  strength  of  a  Will  is  its  power  to  hold  to 
a  purpose;  it  is  concentration.  Stripped  of  all 
concrete  considerations  one  will  is  as  strong  as 
another.  Will  is  the  sovereign  of  environment 
and  need  never  be  conquered  by  it.  If  Will  were 
the  slave  of  environment,  it  would  not  be  free. 
The  reason  we  do  not  attain  the  things  we  desire 
is  either  through  lack  of  holding  to  the  purpose 
or  because  of  our  limitation  in  energy,  and  not 
from  failure  of  sovereignty  of  Will. 


SCIENTIFIC    OCCULTISM.  87 

We  have  shown  the  impossibility  of  conscious- 
ness of  a  thing  that  we  do  not  possess  within  our- 
selves. If  we  had  not  free  and  sovereign  Will  we 
could  have  no  consciousness  of  being  able  to  desire 
the  impossible  as  well  as  the  possible.  The  fact 
that  we  possess  this  power  is  proof  of  the  free- 
dom of  the  Will.  It  is  as  easy  to  desire  the  thing 
that  is  beyond  our  power  of  accomplishment  as 
that  which  is  most  easily  attained. 

Though  the  power  to  Will  is  free  our  desires 
are  often  induced  by  environment,  often  yield  to 
environment.  All  that  we  maintain  is  that  we 
have  the  power  to  desire  the  opposite  condition 
from  the  existing  one,  also  the  power  to  shape 
and  control  environment  within  the  limit  of  our 
energy,  which  is  sufficient  to  our  desires  if  we 
apply  it  toward  the  accomplishment  of  our  pur- 
pose. 

Some  theologians  contend  that  results  occur  ac- 
cording to  the  will  of  a  Being  outside  of  man.  If 
such  were  the  fact,  then  He,  and  He  alone,  would 
be  responsible  for  results.  This  doctrine  robs 
man  of  all  dignity  and  responsibility  for  his  ac- 
tions, and  make's  of  him  a  creature  at  the  caprice 
of  something  outside  himself.  To  say  the  least 
it  amounts  to  a  travesty  on  justice. 

There  is  one  thought  that  we  wish  to  keep  con- 
stantly before  the  mind  of  the  reader,  it  is  this: 


88  SCIENTIFIC    OCCULTISM. 

Man  is  the  whole  in  quality  and  a  part  in  quantity. 
This  is  a  cardinal  principle  necessary  to  the  under- 
standing of  these  teachings  and  the  phenomena 
of  life.  Therefore  free  Will  as  an  attribute  of 
God,  does  not  argue  for  its  non-existence  in  man. 
For  the  reason  that  God  is  either  object  to  man 
(self)  or  He  is  self.  If  God  is  object,  then  self 
knows  object  only  by  the  potentiality  of  object  in 
self.  If  God  is  subject,  and  subject  is  the  whole  in 
quality,  then  subject  (man)  possesses  free  and 
sovereign  Will.  We  are  forced  to  this  conclusion 
from  whatever  point  we  view  the  subject. 

Man  could  have  no  conception  of  free  Will  if 
he  did  not  possess  this  quality  in  himself.  To 
possess  the  quality  of  free  Will  is  to  have  free 
Will. 

The  power,  in  the  abstract,  to  choose  or  desire  is 
the  primal  quality  of  Will.  It  does  not  depend 
upon  anything  outside  of  the  individual,  nor  does 
it  result  from  an  inner  condition  brought  about  by 
past  experiences,  it  simply  IS. 

If  there  existed  two  motives  for  doing  a  thing 
or  not  doing  it,  and  both  motives  had  the  same 
power  to  influence  the  Will,  or  if  one  had  a  thou- 
sand times  more  influence  than  the  other,  the  Will 
might  choose  either  motive,  or  it  might  choose 
to  act  in  a  way  different  from  both.  It  is  not  pos- 
sible to  conceive  of  a  condition  or  environment 


SCIENTIFIC    OCCULTISM.  89 

where  the  individual  would  not  have  the  power  to 
choose  between  that  and  another.  We  do  not  say 
that  he  would  seek  to  change  it,  that  he  would 
use  any  effort  to  do  so,  we  only  contend  that  he 
has  the  power  to  desire  to  change.  That  he  makes 
no  effort  is  another  question.  The  very  denial  of 
this  power  is  in  itself  an  act  of  free  Will.  He  who 
denies  the  existence  of  a  thing,  knows  that  he  can 
as  easily  affirm  its  existence  as  deny.  The  question 
is  not  of  the  truth  or  falsity  of  the  statement, 
but  of  the  power  to  deny  or  affirm  . 

We  cannot  deny  the  existence  of  a  thing  that 
we  have  no  knowledge  of.  We  can  have  no  knowl- 
edge of  a  thing  save  we  possess  it  in  ourselves, 
otherwise  it  would  not  be  our  knowledge.  If  you 
reply,  that  this  power  is  given  us  by  a  Being  out- 
side ourselves,  we  tell  you  that  you  can  know  noth- 
ing from  without  save  you  have  its  co-respondent 
within,  that  the  consciousness  of  a  thing  depends 
upon  the  potentiality  of  the  thing  within  your- 
self. A  person  cannot  deny  the  power  of  choosing, 
without,  at  the  same  time,  being  conscious  that 
he  is  exercising  this  very  power  in  making  the 
denial.  If  man  possesses  the  power  not  to  choose 
he  also  has  its  compliment— the  power  to  choose. 
This  is  so  by  the  law  of  opposites.  To  affirm  that 
man  has  a  certain  quality  is  an  admission  that  he 


90  SCIENTIFIC    OCCULTISM. 

possesses  the  opposite  one.  One  cannot  be  con- 
ceived in  consciousness  without  the  other. 

When  Will  asserts  its  power  it  acts  as  a  cause, 
and  it  is  the  First  Cause  from  which  results  flow. 
We  are  now  speaking  of  Will  when  it  acts  approxi- 
mately without  reference  to  environment,  as  a  free 
and  sovereign  right.  The  act  of  choosing  is  done 
when  the  choice  is  made;  the  result  may  not  be 
accomplished  for  a  long  time  and  it  may  never 
be.  The  carrying  out  of  a  desire  is  quite  another 
matter. 

It  is  the  custom  of  Will  to  follow  the  course 
suggested  by  reason  or  habit  as  a  result  of  past  ex- 
periences. Causes  external  and  internal  exercise 
an  influence  upon  the  Will  and  just  to  the  extent 
that  it  is  influenced  by  causes  external  to  itself, 
it  ceases  to  exercise  its  sovereign  right  to  com- 
mand. Now  the  Will  has  the  power  to  stop  this 
mechanical  process,  and  to  set  up  new  causes  born 
of  the  Will  itself  as  a  first  cause  independent  of 
all  existing  conditions.  Man  knows  that  he  has 
the  power  to  choose  between  the  two  poles  of  his 
being— the  two  phases  of  expression  in  any  par- 
ticular specialization,  as  between  good  and  evil— 
in  defiance  of  existing  conditions,  such  as  reason, 
emotion  or  environment  external  or  internal,  also 
to  change  his  decision,  though  it  should  mean  in- 


SCIENTIFIC    OCCULTISM.  91 

stant  death.  The  consciousness  of  this  power  in 
man  is  evidence  of  its  existence. 

If  man  is  the  whole  in  quality  and  a  part  in 
quantity,  there  can  be  nothing  in  the  universe 
outside  of  himself  except  quantity,  and  the  whole 
must  include  the  quality  known  as  free  Will.  The 
strength  of  our  position  lies  in  this:  From  the 
point  of  unity  there  is  no  cause  except  Will.  If 
we  attempt  to  trace  causes  we  never  can  reach  the 
end  except  at  the  point  where  existence  began. 
Even  so,  there  was  a  cause  for  the  beginning,  which 
would  be  the  First  Cause,  and  from  which  all  other 
causes  would  follow.  If  on  the  contrary  you  trace 
back  to  no  First  Cause,  Will  being  primal  and 
sovereign,  we  have  an  absolutely  free  Will,  in  it- 
self  a  cause,  influenced  perhaps' by  other  Wills, 
but  never  forced,  because  of  its  precedence  to 
environment. 

Man  either  controls  environment  or  environment 
controls  man.  One  of  these  positions  must  be 
maintained.  If  man  has  not  the  power  of  choice, 
but  is  compelled  by  a  power  outside  of  himself 
to  act  in  a  particular  way  always,  then  whatever 
he  may  do,  no  matter  how  wicked,  carries  in  it 
no  responsibility  for  him.  If  the  cause  is  outside 
of  him,  the  effect  is  also  there.  Rob  man  of  free 
Will  and  you  take  from  him  his  only  heritage  that 
makes  the  man— the  power  of  choice  in  his  actions, 


92  SCIENTIFIC    OCCULTISM. 

and  the  responsibility  that  results  from  the  same. 

The  philosophy  of  the  man  who  believes  in  free 
Will  must  be  directly  opposed  to  that  of  the  man 
who  believes  in  the  creation  hypothesis.  The  man 
who  believes  in  free  Will  recognizes  no  sovereign- 
ty, and  practices  to  that  end. 

If  the  Unit  of  Force  is  but  slightly  active  the 
quality  predominating  manifests  but  slightly.  The 
Will  however  has  the  power  to  arrest  either  pole 
of  being  and  compel  the  action  of  the  opposite 
pole  to  the  full  limit  of  the  power  of  the  Unit  of 
Force.  This  is  forcibly  illustrated  in  cases  of 
sudden  danger,  where  choice  has  to  be  made  in- 
stantly. Will  makes  the  choice  and  concentrates 
its  force  for  the  result.  It  makes  no  difference  if 
the  person  is  in  a  state  of  reaction  and  his  energy 
apparently  spent,  the  reverse  condition  takes  place 
instantly  at  the  command  of  the  Will  and  may  be 
continued  till  the  result  is  accomplished.  This  is 
possible  because  the  last  effort  of  Will  is  always 
more  powerful  than  the  one  that  preceded  it.  A 
greater  cause  overcomes  the  effects  of  a  lesser  one 
or  one  whose  effects  are  partly  spent.  The  result 
of  the  first  cause  is  not  lost  or  destroyed,  but  it 
is  deflected  and  proceeds  along  the  line  of  least 
resistance. 

If  man  had  not  freedom  of  Will  he  would  swing 
up  and  down,  in  and  out,  mathematically  true  to 


SCIENTIFIC    OCCULTISM.  93 

the  law  of  cause  and  effect  or  rhythm.  This  is 
not  borne  out  by  the  facts  of  life.  The  individual 
may  and  does,  to  an  extent,  direct  the  events  of 
his  life.  In  a  majority  of  cases,  unconsciously,  it  is 
true,  he  makes  a  sort  of  automatic  use  of  his  Will, 
which  if  used  consciously,  would  make  of  him 
the  dictator  who  controls  his  life  and  destiny.  The 
individual  who  feels  himself  at  the  mercy  of  forces 
outside  himself,  who  has  no  realization  of  the 
kingly  power,  is  a  being  of  another  sort.  His  life 
is  spent  in  a  weak  submission  to  things  as  they 
are,  whether  or  not  they  are  to  his  liking  or  well- 
being.  He  is  up  or  down  according  to  the  rhythm 
of  events,  a  mere  puppet  of  fate,  happy  and  miser- 
able by  turns,  and  not  in  the  least  comprehending 
the  reason  why,  nor  dreaming  that  it  is  in  his 
power  (and  nowhere  else  in  the  universe)  to  make 
results  different  by  an  exercise  of  his  free  and  sov- 
ereign Will. 

Thus  Will  may  be  considered  as  voluntary  and 
involuntary.  In  the  higher  orders  of  life,  it  is 
voluntary,  while  in  rocks  and  plants  it  is  involun- 
tary. When  man  acts  in  accordance  with  the  con- 
scious direction  of  the  Will,  his  actions  are  volun- 
tary, but  when  he  is  dominated  solely  by  the 
rhythm  of  events,  his  actions  are  in  accordance 
with  natural  law  which  in  this  case  dominates  the 
Will,  and  his  doings  are  involuntary. 


94:  SCIENTIFIC    OCCULTISM. 

Force  and  Will  in  the  abstract  are  not  the  same 
thing.  When  force  is  considered  apart  from  the 
Will,  it  has  not  the  characteristics  of  Will,  but 
when  it  is  directed  by  Will,  it  appears  to  be  the 
same. 

Attributes  or  qualities  are  called  out  of  unity  by 
Will.  There  is  no  cause  that  has  not  been  fathered 
by  Will.  It  follows  then  that  all  vibrations  in 
the  universe  are  caused  by  these  Units  of  Force. 
Matter  is  kept  in  motion  by  them.  All  motion  is 
based  on  this  fact.  In  this  sense  all  things  have 
Will.  Hence  it  is  that  results  produced  by  causes 
outside  of  self,  can  be  overcome  by  Will  interfer- 
ence, and  effects  stopped  so  long  as  the  Will  is 
sufficiently  concentrated.  It  is  force  matched  with 
force. 

Man  is  successful  in  the  attainment  of  his  de- 
sires just  in  proportion  as  the  Will  balances  in 
concentration  the  causes  that  he  desires  to  over- 
come. Observe  we  speak  of  concentration  of  Will, 
not  of  strength  of  Will.  However,  a  man  usually 
sends  his  energy  in  the  direction  of  his  desires. 
With  the  Will  sufficiently  concentrated,  the 
rhythm  of  cause  and  effect  is  transcended,  and  re- 
sults then  occur  according  to  the  amount  of  energy. 
In  the  application  of  this  principle  lies  the  key 
to  attainment  in  all  directions,  and  is  the  source 
of  all  power. 


SCIENTIFIC    OCCULTISM.  95 

If  upon  investigation  our  hypothesis  is  shown 
capable  of  answering  all  questions  relative  to  the 
countless  manifestations  of  life,  and  if  it  accounts 
satisfactorily  for  known  facts  and  reveals  those 
before  unknown,  it  is  but  logical  to  conclude  that 
it  is  the  true  hypothesis  and  contains  the  funda- 
mental principles  upon  which  the  varied  forms 
of  life  find  their  changeless  and  everlasting  foun- 
dation. 


UNIVERSITY:  OF  CALIFORNIA  LIBRARY 

. 

THIS  BOOK  IS  DUB  ON  THE  LAST  DATE 
STAMPED  BELOW 


OCT8719MJ 


SEWTON1LL 

AUG  0  9  1995 

U.  C.  BERKELEY 


UBRARVU5EONLY 

JUL03 

CIRCULATION 


JVJl 


3  Om- 1,'  15 


YC   15927 


n:  DU 


1  2  1995 


Return  Material  Promptly 


